Jan 9, 2009 - debates currently surfacing in Britain about the place of religious education ... respond to the various l
January
Churches
and
Christian
Ethos
in
Integrated
Schools
Tony
Macaulay
Macaulay
Associates
09
Churches
and
Christian
Ethos
in
Integrated
Schools
Table
of
Contents
Executive
Summary................................................................................................ 3
1
Introduction ..................................................................................................... 7
2
Background ...................................................................................................... 8
2.1
Integrated
Education
in
Northern
Ireland .................................................................................. 8
2.2
The
Churches,
Christian
Ethos
and
Integrated
Education.................................................... 9
4
Research
Methodology................................................................................... 19
5
Integrated
Schools
and
the
Churches.............................................................. 22
5.1
Churches
and
Integrated
Schools ......................................................................................................22
5.2
Catholic
Church
in
Ireland....................................................................................................................30
5.3
Church
of
Ireland......................................................................................................................................37
5.4
Presbyterian
Church
in
Ireland..........................................................................................................39
5.5
Methodist
Church
in
Ireland................................................................................................................40
5.6
Other
Protestant
Churches...................................................................................................................41
5.7
Different
Faith
Communities ...............................................................................................................42
6
Christian
Ethos
in
Integrated
Schools.............................................................. 43
6.1
Statement.....................................................................................................................................................43
6.2
Practice .........................................................................................................................................................49
7
Examples
of
Practice....................................................................................... 53
7.1
Drumragh
Integrated
College .........................................................................................................53
7.2
Millennium
Integrated
Primary
School ......................................................................................56
7.3
Lagan
College .........................................................................................................................................58
7.4
Mill
Strand
Integrated
Primary
School .......................................................................................62
7.5
Oakgrove
Integrated
Primary
School ..........................................................................................63
7.6
Kilbroney
Controlled
Integrated
Primary
School ..................................................................67
8
Conclusions .................................................................................................... 70
9
Relevant
Issues
for
Consideration................................................................... 73
Appendix
I:
Research
Advisory
Group................................................................... 74
Appendix
II:
Schools
Survey.................................................................................. 75
Appendix
III:
Interviewees.................................................................................... 81
Appendix
IV:
Transforming
Schools
Governance................................................... 82
Bibliography......................................................................................................... 83
2
Churches
and
Christian
Ethos
in
Integrated
Schools
Executive
Summary
Introduction
This
is
the
report
of
a
research
study
into
the
relationship
between
the
churches
and
integrated
schools
and
the
approach
to
Christian
ethos
within
integrated
schools
in
Northern
Ireland.
The
research
was
initiated
by
All
Children
Together
(ACT),
commissioned
by
the
Northern
Ireland
Council
for
Integrated
Education
(NICIE)
and
funded
through
the
Integrated
Education
Fund
(IEF).
Independent
researchers
Macaulay
Associates
carried
out
the
research
between
September
2007
and
June
2008.
Methodology
A
central
part
of
the
research
methodology
was
a
major
survey
of
all
integrated
schools
in
Northern
Ireland.
The
methodology
also
included
desk
research
and
semi
structured
interviews
with
a
range
of
stakeholders.
Main
Conclusions
The
main
conclusions
of
the
research
are
as
follows:
Relationship
Between
Integrated
Schools
and
Churches
1)
To
date,
none
of
the
churches
has
played
a
formal
role
in
the
development
of
integrated
education
in
Northern
Ireland.
2)
The
churches
have
tended
to
prioritise
the
protection
of
existing
schools
(maintained
and
controlled
schools)
in
which
they
have
governance,
over
support
for
or
involvement
in
the
development
of
integrated
education
in
Northern
Ireland.
3)
Catholic
clergy
have
discouraged
Catholic
parents
from
sending
their
children
to
integrated
schools.
However
in
recent
years,
there
is
evidence
of
a
“softening”
to
a
more
“pragmatic”
approach
towards
Catholic
parents
choosing
integrated
schools.
There
is
now
a
range
of
approaches
among
different
Catholic
Dioceses
and
different
Catholic
clergy.
4)
Protestant
clergy
have
expressed
a
level
of
support
that
is
conditional
on
integrated
schools
not
impacting
negatively
on
controlled
schools
on
which
they
are
transferors.
The
Church
of
Ireland,
Presbyterian
and
Methodist
Churches
while
not
proactive
in
the
development
of
integrated
education,
are
supportive
of
integrated
schools
as
long
as
they
do
not
impact
negatively
on
controlled
schools.
5)
Recently,
the
Presbyterian
Church
has
publicly
encouraged
its
ministers
to
play
a
full
part
within
local
integrated
schools.
3
Churches
and
Christian
Ethos
in
Integrated
Schools
6)
The
transforming
of
controlled
schools
has
become
a
contentious
issue
for
Protestant
Churches
who
are
transferors,
as
no
Catholic
school
has
ever
transformed
and
Bishops
do
not
take
up
the
invitation
to
appoint
Catholic
governors
to
the
places
allocated
to
them
within
the
Board
of
Governors
of
transformed
Controlled
Integrated
Schools.
7)
The
vast
majority
of
integrated
schools
in
Northern
Ireland
regard
links
with
churches
as
important
and
actively
try
to
develop
such
links
with
local
churches.
8)
Most
integrated
schools
have
a
relationship
with
their
local
Church
of
Ireland
(73%),
Roman
Catholic
(68%)
and
Presbyterian
(66%)
Churches.
9)
The
main
types
of
link
with
local
churches
are
pupil
visits
to
churches,
conduct
of
worship
in
school
and
church
services,
use
of
church
premises
for
school
events
and
preparation
and
reception
for
Roman
Catholic
sacraments.
10)
The
majority
of
integrated
schools
are
visited
by
clergy
at
least
once
a
term.
11)
Two
fifths
of
integrated
schools
have
tried
unsuccessfully
to
establish
a
relationship
with
a
local
church.
Just
under
a
quarter
of
integrated
schools
have
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
local
Roman
Catholic
Church.
12)
More
than
half
of
integrated
schools
have
received
public
support
from
local
clergy.
13)
Just
over
a
third
of
integrated
schools
have
experienced
public
opposition
by
clergy,
mainly
Catholic
clergy
making
public
statements
discouraging
Catholic
parents
from
choosing
an
integrated
school
rather
than
a
Catholic
school.
14)
Just
over
half
of
integrated
schools
do
not
have
a
relationship
with
faith
communities
other
than
Christian.
Among
the
just
under
half
of
schools
that
do
have
a
relationship
with
different
faith
communities,
this
tends
to
be
developed
through
parents
rather
than
through
formal
links
with
religious
leaders.
15)
The
vast
majority
of
integrated
schools
have
never
declined
an
approach
to
develop
links
from
a
church
or
other
faith
group.
16)
The
nature
of
the
relationship
between
clergy
and
local
integrated
schools
is
often
dependent
on
the
personal
views
of
both
principals
and
local
clergy.
4
Churches
and
Christian
Ethos
in
Integrated
Schools
Christian
Ethos
in
Integrated
Schools
17)
The
majority
of
integrated
schools
indicate
in
their
prospectus
or
mission
statement
that
they
have
a
Christian
ethos.
18)
Most
integrated
schools
describe
their
school’s
approach
to
religion
as
either
“all
faiths
and
none”
or
Christian.
This
reflects
an
approach
that
is
primarily
Christian,
but
that
includes
people
of
different
faiths
as
well
as
people
of
no
religious
faith.
19)
The
approach
to
Christian
ethos
of
a
particular
school
is
often
dependent
on
the
personal
views
of
the
principal
and
staff
of
the
school.
20)
Integrated
schools
are
facing
the
challenge
of
having
a
Christian
ethos
within
an
increasingly
diverse
society
and
in
the
context
of
an
increase
in
secularism
and
atheism.
21)
The
main
ways
in
which
integrated
schools
reflect
their
Christian
ethos
is
through
Assemblies,
the
RE
Curriculum
and
promoting
values
such
as
respect,
tolerance
and
caring.
22)
The
majority
of
the
schools
have
weekly
assemblies
and
over
half
of
the
schools
include
a
religious
dimension
in
all
assemblies.
The
two
main
religious
occasions
celebrated
in
the
majority
of
integrated
schools
are
Carol/Nativity
Services
and
Harvest
Services.
23)
Some
integrated
schools
have
put
considerable
energy
and
attention
into
how
they
work
out
their
Christian
ethos
in
practice
in
a
way
that
is
inclusive
of
all
the
children
at
the
school.
Other
Issues
24)
Most
integrated
schools
have
not
had
a
religious
event
in
the
school
that
proved
to
be
contentious.
Where
events
have
proved
contentious
this
has
usually
involved
complaints
by
a
small
number
of
parents.
25)
Most
integrated
schools
either
have
no
policy
or
an
open
policy
on
the
display
of
religious
symbols.
26)
There
is
a
range
of
models
of
good
practice
around
relationships
with
churches
and
Christian
ethos
within
integrated
schools
that
other
schools
can
learn
from.
5
Churches
and
Christian
Ethos
in
Integrated
Schools
Relevant
Issues
for
Consideration
As
a
result
of
the
issues
raised
in
this
research
the
following
questions
are
offered
for
further
consideration:
1)
Is
it
possible
for
the
churches
in
Northern
Ireland,
alongside
their
main
priority
of
protecting
their
own
school
sectors,
to
develop
new
models
of
shared
faith
schools
as
a
contribution
towards
peace
and
reconciliation
in
a
divided
society?
If
so,
how?
2)
What
needs
to
happen
to
encourage
the
minority
of
Catholic
clergy
who
are
not
yet
prepared
to
enter
an
integrated
school
within
their
parish
to
develop
a
positive
relationship
with
their
local
integrated
school?
3)
How
can
the
four
major
churches
be
supported
to
develop
a
dialogue
to
discuss
contentious
issues
regarding
education
such
as
transformation,
the
Bain
Report,
integrating
education
and
the
impact
of
their
approaches
on
community
relations?
4)
How
can
integrated
schools
develop
more
formal
links
with
the
local
leaders
of
different
faith
communities
e.g.
Muslim?
5)
Why
do
most
integrated
schools
either
have
no
policy
or
an
open
policy
on
the
display
of
religious
symbols?
6)
Is
there
a
need
for
more
than
one
integrated
school
in
Northern
Ireland
to
have
a
full
time
chaplaincy?
7)
How
can
integrated
schools
be
supported
to
develop
their
Christian
and
“all
faiths
and
none”
ethos
in
practice?
6
Churches
and
Christian
Ethos
in
Integrated
Schools
1
Introduction
This
is
the
report
of
a
research
study
into
the
relationship
between
the
churches
and
integrated
schools
and
the
approach
to
Christian
ethos
within
integrated
schools
in
Northern
Ireland.
The
research
was
initiated
by
All
Children
Together
(ACT),
commissioned
by
the
Northern
Ireland
Council
for
Integrated
Education
(NICIE)
and
funded
through
the
Integrated
Education
Fund
(IEF).
Independent
researchers
Macaulay
Associates
carried
out
the
research
between
September
2007
and
June
2008.
It
followed
on
from
an
initial
unpublished
partial
research
study
into
the
same
issues
carried
out
by
Grace
Fraser
between
2002‐20051.
The
report
includes:
•
An
executive
summary
of
the
main
findings
•
An
explanation
of
the
background
to
the
research
•
A
description
of
the
research
methodology
•
A
presentation
of
the
main
findings
of
the
research
•
A
selection
of
examples
of
practice
of
Christian
ethos
•
A
set
of
main
conclusions
•
A
set
of
associated
appendices
•
A
bibliography
1
Ill
health
prevented
Grace
Fraser
from
completing
the
research
project.
Macaulay
Associates
is
grateful
to
Grace
for
sharing
her
findings
for
this
study.
7
Churches
and
Christian
Ethos
in
Integrated
Schools
2
Background
2.1
Integrated
Education
in
Northern
Ireland
The
campaigning
parent
group
All
Children
Together
(ACT)
established
the
first
integrated
school,
Lagan
College,
in
Belfast
in
1981.
They
state:
‘We
had
worked
for
eleven
years,
lobbying
the
churches,
the
educational
establishment
and
the
political
parties
to
consider
setting
up
shared
Christian
schools
as
a
force
for
reconciliation
in
a
troubled
province.
Failing
to
move
any
of
these
official
bodies,
we
ourselves
grasped
the
nettle
and,
against
all
the
odds,
established
Lagan
College.
ACT
believed
that
if
the
school
was
successful
academically
and
was
religiously
and
socially
inclusive
and
with
a
respectful,
caring
Christian
ethos,
that
it
would
be
infectious.
Indeed
it
was.
Today
it
is
the
most
oversubscribed
school
in
the
Belfast
area….’
There
are
now
62
Integrated
Schools
across
Northern
Ireland:
• • •
21
Integrated
Second
Level
Colleges
41
Integrated
Primary
Schools
More
than
19
Integrated
Nursery
Schools,
most
of
which
are
linked
to
Primary
Schools
The
Northern
Ireland
Council
for
Integrated
Education
(NICIE)
was
established
in
1987,
to
co‐ordinate
efforts
to
develop
Integrated
Education
and
to
assist
parent
groups
in
opening
new
integrated
schools
in
Northern
Ireland.
NICIE
currently
defines
integrated
education
as:
‘Education
together
in
school
of
pupils
drawn
in
approximately
equal
numbers
from
the
two
major
traditions
with
the
aim
of
providing
for
them
an
effective
education
that
gives
equal
recognition
to
and
promotes
equal
expression
of
the
two
major
traditions.
The
integrated
school
is
essentially
Christian
in
character,
democratic
and
open
in
procedures
and
promotes
the
worth
and
selfesteem
of
all
individuals
within
the
school
community.
The
school
as
an
institution
seeks
to
develop
mutual
respect
and
consideration
of
other
institutions
within
the
educational
community.
Its
core
aim
is
to
provide
the
child
with
a
caring
selffulfilling
educational
experience
which
will
enable
him/her
to
become
a
fulfilled
and
caring
adult’.
(NICIE
Statement
of
Principles)
8
Churches
and
Christian
Ethos
in
Integrated
Schools
The
establishment
of
integrated
schools
has
been
a
parent
led
initiative
rather
than
a
state
led
programme.
The
first
policy
introduced
at
government
level
was
Clause
64
of
the
Education
Reform
(Northern
Ireland)
Order
1989
which
placed
a
duty
on
the
State
in
relation
to
integrated
education
for
the
first
time.
It
stated:
‘It
shall
be
the
duty
of
the
Department
to
encourage
and
facilitate
the
development
of
integrated
education,
that
is
to
say
the
education
together
at
school
of
Protestant
and
Roman
Catholic
pupils’.
The
Agreement
signed
in
1998
also
included
a
commitment
‘to
facilitate
and
encourage
integrated
education…’
2.2
The
Churches,
Christian
Ethos
and
Integrated
Education
The
primary
focus
of
this
research
has
been
to
map
the
current
relationships
between
the
churches
and
integrated
schools,
rather
than
to
analyse
the
historical
roots
of
these
relationships.
However,
it
is
important
to
provide
a
brief
history
of
relationships
between
the
integrated
schools
and
the
churches
to
place
the
current
situation
in
context.
This
section
briefly
outlines
relationships
between
the
churches
and
integrated
schools
over
the
past
25
years.
The
main
sections
of
the
report
will
focus
on
current
relationships
based
on
the
field
research
carried
out
in
2007/2008.
As
already
stated,
the
development
of
integrated
education
in
Northern
Ireland
has
been
a
parent
led
initiative.
It
has
not
been
a
church
led
initiative.
However
the
first
parent
group
campaigning
for
integrated
education,
All
Children
Together,
stated
that
they
had
worked
to
encourage
the
development
of
‘shared
schools
acceptable
to
all
religious
cultures
in
which
the
churches
would
provide
religious
education
and
pastoral
care.’
(C.Linehan,
M.Kennedy,
Sr
Anna,
1993)
The
ACT
Movement
was
formed
in
the
early
1970’s
by
Catholic
parents
whose
children
were
attending
non‐Catholic
schools.
As
the
Roman
Catholic
Church
refused
to
help
with
denominational
instruction
for
these
children,
parents
came
together
to
run
Catechism
classes.
In
some
Dioceses,
the
Sacrament
of
Confirmation
was
withheld
from
children.
In
the
late
1970’s
this
policy
changed
but
the
Church
still
refused
to
allow
Catholic
children
attending
non‐Catholic
schools
to
be
confirmed
with
other
children
of
their
parish
and
arranged
for
them
to
be
confirmed
in
separate
confirmation
services.
ACT
later
commented:
9
Churches
and
Christian
Ethos
in
Integrated
Schools
‘The
suffering
these
sanctions
have
caused
to
Catholic
parents
in
the
past,
and
especially
to
parents
of
inter
church
families,
just
cannot
be
underestimated.’
(ACT,
1998)
In
the
1970’s
Irish
Catholic
leaders
stated
that
Catholic
parents
had
a
duty
to
send
their
children
to
Catholic
schools:
‘The
whole
question
was
debated
by
the
Second
Vatican
Council
which
affirmed
the
duty
of
Catholics
to
send
their
children
to
Catholic
schools,
when
and
where
this
is
possible’
(Cardinal
William
Conway,
1970)
This
principle
appears
to
have
been
the
major
barrier
to
relationships
between
integrated
schools
and
the
Irish
Catholic
Church
over
the
past
25
years.
This
has
often
been
expressed
as
opposition
to
integrated
schools.
‘Cardinal
Conway
(1971)
stated
that
as
a
matter
of
religious
principle,
“Catholic
children
ought
to
be
educated
in
Catholic
schools
where
the
specifically
Catholic
ethos
is
available
to
them”.
The
Catholic
Church
has
never
wavered
from
this
position,
believing
that
this
ethos
is
best
sustained
by
a
strong
relationship
between
home,
school
and
parish’.
(Ellis,
2006)
Throughout
the
1970’s
ACT
campaigned
for
Catholic
children
attending
non‐Catholic
schools
to
be
treated
in
the
same
way
as
other
children
of
their
parish.
The
campaign
included
discussions
with
Irish
Catholic
leaders,
drawing
upon
the
different
practices
of
the
Roman
Catholic
Church
in
other
countries
and
at
one
stage
included
an
appeal
to
the
Vatican2.
Different
interpretations
of
Vatican
II
and
Canon
Law
have
resulted
in
different
approaches
in
different
countries
and
in
different
Dioceses
within
Ireland
over
the
years.
As
far
back
as
the
1960’s
Cardinal
Ritter
had
stated:
‘The
Catholic
school
is
not
and
must
not
be
the
only
concern
of
the
Church.
Most
of
the
Catholic
children
and
students
in
the
world
are
in
State
schools
and
must
be
in
fact
the
object
of
the
solicitude
of
the
Church,
the
family,
and
particularly
of
the
teachers
in
these
schools
for
religious
education…Our
document
on
Christian
education
must
emphasise
that
Catholic
schools
do
not
exist
to
serve
narrow
sectarian
purposes,
nor
to
protect
the
selfish
interests
of
the
Church…Catholic
schools
are
and
of
their
very
nature
must
be
of
substantial
benefit
to
the
entire
community
where
they
serve
and
to
society
itself.
Otherwise
they
would
stand
selfcondemned
and
be
unworthy
2
(See
Linehan,
C.
(2003).
All
Children
Together:
The
struggle
of
Catholic
parents
to
have
their
children
educated
with
Protestant
children
in
Northern
Ireland.
MPhil
Dissertation,
Irish
School
of
Ecumenics.)
10
Churches
and
Christian
Ethos
in
Integrated
Schools
of
the
title
“Catholic”’.
(Cardinal
E
Ritter,
Archbishop
of
St
Louis
(Missouri),
1964)
The relevant Canon Law states:
‘…Catholic
parents
have
also
the
duty
and
the
right
to
choose
those
means
and
institutes
which,
in
their
local
circumstances,
can
best
promote
the
catholic
education
of
their
children…
Parents
must
have
a
real
freedom
in
their
choice
of
schools…
Parents
are
to
send
their
children
to
those
schools
which
will
provide
for
their
catholic
education.
If
they
cannot
do
this,
they
are
bound
to
ensure
the
proper
catholic
education
of
their
children
outside
the
school.‘
(The
Code
of
Canon
Law,
1983)
By
the
1990’s,
as
the
number
of
integrated
schools
continued
to
increase,
there
was
a
discernable
shift
in
tone
from
the
Irish
Catholic
Church
away
from
direct
opposition
to
integrated
education
and
towards
an
emphasis
on
the
right
of
parents
to
choose,
and
the
value
of
choosing
a
Catholic
school.
‘Integrated
education
supporters
have
welcomed
comments
by
the
new
Archbishop
of
Armagh
that
parents
sending
their
children
to
nonCatholic
schools
would
not
be
penalised.
Dr
Sean
Brady…said
he
respected
the
right
of
people
to
send
their
children
”to
the
school
of
their
choice,
but
I
also
know
the
value
of
Catholic
schools”.
Parents
favouring
integrated
education
would
not
face
“sanctions”,
he
said.
The
archbishop’s
remarks
follow
the
claim
by
Msgr
Denis
Faul
that
people
refusing
to
send
their
children
to
Catholic
schools
were
in
breach
of
Canon
Law.3’
('Education
Comments
Welcomed'
Irish
News,
1996)
However
the
development
of
transforming
controlled
integrated
schools
4did
not
gain
the
support
of
Catholic
Bishops,
as
exemplified
by
this
article:
‘Some
County
Down
controlled
schools
such
as
Bangor
Central
Primary
and
Priory
College
are
changing
from
mostly
Protestant
to
become
integrated.
The
rule
is
that
two
of
the
four
Protestant
clergy
on
the
Boards
of
Governors
should
be
replaced
by
Catholics.
But
the
South
Eastern
Board
ran
into
problems
when
the
Catholic
Bishop
of
Down
and
Connor
refused
to
nominate
anyone…
A
spokesman
for
the
Bishop
says
the
Church
is
very
happy
with
Catholic
schools
and
is
willing
to
pass
up
the
chance
to
have
influence
on
4
See
Appendix
IV
for
the
Department
of
Education
NI
governance
arrangements
for
controlled
integrated
schools
11
Churches
and
Christian
Ethos
in
Integrated
Schools
transformed
schools.
It
can’t
be
seen
to
be
formally
associated
with
integrated
schools
which
are
in
competition
with
them.’
(Taggart,
1999)
The
impact
of
this
policy
and
the
policy
that
no
Catholic
school
should
transform
to
integrated
status
had
a
knock
on
effect
in
the
Protestant
Churches
who
began
to
comment
on
transformation
that
“the
loss
was
all
one
way”.
‘…
to
date,
all
of
the
transformation
schools
have
been
Controlled
schools
with
predominantly
Protestant
enrolments.
The
authorities
of
Catholic
schools
are
adamantly
opposed
to
the
principle
of
transformation,
on
the
grounds
that
it
abrogates
the
rights
of
trustees.
Quite
apart
from
the
political
problems
that
might,
at
some
point,
emerge,
given
that
all
the
change
has
occurred
within
one
sector,
this
situation
has
the
potential
to
divert
discussion
away
from
the
original
goal
(to
promote
integration)
towards
a
debate
over
other
more
contentious
issues.
Education,
like
other
areas
of
life
in
Northern
Ireland,
has
been
plagued
by
‘zerosum’
thinking,
so
there
is
an
issue
on
how
discussions
on
the
goal
of
a
more
integrated
education
system
might
take
place
without
falling
into
this
trap.’
(Integrated
Education
In
Northern
Ireland,
Participation,
Profile
and
Performance
by
Tony
Gallagher,
Alan
Smith,
Alison
Montgomery,
2003)
In
1978
Lord
Dunleath
had
introduced
into
the
House
of
Lords
an
Act
that
would
have
enabled
Catholic
or
Protestant
church
representatives
on
school
Boards
to
share
places
with
each
other
and
with
parents
to
allow
integrated
schools
to
develop
from
existing
schools.
However,
none
of
the
churches
invoked
the
Act,
and
as
a
result
new
integrated
schools
were
established
by
parents
groups.
However,
in
1998
the
Transferor
Representatives’
Council
(TRC)5
stated:
‘From
the
period
before
the
“Dunleath
Act”
of
1978
each
of
the
Transferor
churches
expressed
its
willingness
to
participate
in
agreed
experiments
to
establish
integrated
schools
on
the
proviso
that
the
Roman
Catholic
Church,
parents
and
Area
Boards
were
involved.
The
basis
of
such
consent
was
not
forthcoming
from
the
Roman
Catholic
authorities.’
(Transferor
Representatives
Council,
1998)
In
the
1970’s
and
1980’s
the
Protestant
churches
were
generally
welcoming
to
the
‘experiment’
of
integrated
education:
‘…the
shock
of
the
violence
of
the
early
1970s
did
cause
some
to
rethink
their
position
with
regard
to
education.
Within
the
Protestant
churches
there
began
some
positive
movement.
For
example
the
Church
of
Ireland
5
The
TRC
comprises
those
Transferor
Representatives
serving
on
the
five
local
education
boards
together
with
representatives
from
the
Boards
of
Education
of
the
Church
of
Ireland,
the
Presbyterian
Church
in
Ireland
and
the
Methodist
Church
in
Ireland.
12
Churches
and
Christian
Ethos
in
Integrated
Schools
General
Synod
of
1970
passed
a
resolution
which
stated
“We
would
welcome,
for
the
good
of
the
children
in
our
community,
an
agreed
experiment
within
the
Voluntary
and
State
systems
of
education,
towards
encouraging
integration
in
education,
so
long
as
all
denominational
interests
are
respected”.
Further
positive
statements
of
support
followed
in
1975
and
1978’
(Ellis,
2006)
However,
although
these
public
statements
were
supportive,
the
Protestant
churches
did
not
become
proactively
involved
in
developing
integrated
schools.
An
example
from
the
Minutes
of
the
1983
General
Assembly
of
the
Presbyterian
Church
demonstrates
this:
‘The
Moderator,
Dr
Gardner,
having
been
invited
to
become
a
sponsor
for
Lagan
College,
asked
the
Board
for
guidance
in
the
matter.
While
it
was
realised
that
Lagan
College
was
integrated
in
so
far
as
the
pupils
and
staff
were
drawn
from
all
denomination,
it
was
not
integrated
to
the
extent
that
the
Churches,
Protestant
and
Catholic,
had
been
invited
officially
to
share
in
management.
However
since
the
project
was
of
the
nature
of
an
experiment
in
integrated
education
the
following
advice
was
given:
“
The
Board
of
Education
of
our
Church,
having
discussed
the
request
of
the
Lagan
College
that
you
agree
to
become
a
Patron,
feel
that,
since
this
is
a
personal
matter
not
affecting
the
Church
directly
and
since
no
Church
monies
will
be
involved,
they
see
no
good
reason
why
you
should
not
become
a
Patron
of
the
College,
should
you
wish
to
do
so.”
(Presbyterian
Church
in
Ireland
State
Education
Committee,
1983)
By
the
1990s,
as
the
number
of
integrated
schools
had
grown,
the
Protestant
churches
increasingly
expressed
concerns
about
integrated
schools
threatening
the
viability
of
neighbouring
controlled
schools
in
which
they
were
transferors
on
the
Boards
of
Governors.
The
Transferor
Representatives’
Council
referred
to:
‘The
preferential
treatment
accorded
to
the
integrated
sector’
and
‘…the
insensitive
siting
of
grant
maintained
integrated
schools
within
the
catchment
areas
of
controlled
schools
and
a
remaining
Church
of
Ireland
Maintained
School.’
(Transferor
Representatives
Council,
1998)
Examples
of
comments
from
the
Church
of
Ireland
during
this
period
are:
‘…it
must
be
recognised
that
there
are
some
areas
where
the
opening
of
an
integrated
school
would
lead
to
the
closing
of
an
existing
controlled
school…conversely
the
church
recognises
that
there
may
be
one
or
two
areas
in
which
the
only
way
to
retain
a
school
for
Protestant
children
to
attend,
may
involve
opting
out
of
a
controlled
school
in
order
to
establish
a
controlled
integrated
school.’
(McKelvey,
1990)
‘The
assumption
that
integrated
schools
would
solve
the
sectarianism
problem
in
Northern
Ireland
was
a
false
one,
a
speaker
told
the
Church
of
Ireland
General
Synod
in
Dublin
yesterday.
Canon
Houston
McKelvey,
13
Churches
and
Christian
Ethos
in
Integrated
Schools
presenting
the
church’s
Education
Board
report,
said
the
reality
of
residential
segregation
in
the
North
had
to
be
acknowledged.
In
many
parts
of
Northern
Ireland
pupils
could
not
be
integrated
without
a
massive
daily
bussing
operation,
he
said.’
(McGarry,
1999)
However
there
were
clearly
differences
of
opinion
on
the
subject
within
the
Church:
‘The
existence
of
Integrated
Schools
seems
to
be
tolerated
reluctantly
and
throughout
the
Board’s
(Church
of
Ireland
Board
of
Education)
reports
and
submission
to
the
Department
of
Education
there
is
a
barely
concealed
hostile
undertone
especially
towards
grant
maintained
integrated
schools…There
are
frequent
complaints
in
the
Board’s
reports
about
both
the
privileged
treatment
and
positive
discrimination
accorded
to
integrated
schools…’
(Scarlett,
April
1999)
The
Presbyterian
Church
adopted
a
similar
approach.
Examples
of
comments
from
the
State
Education
Committee
of
the
Presbyterian
Church
in
Ireland
in
the
1990’s
are
shown
below:
“We
welcomed
grant
maintained
integrated
status
but
hoped
that
this
would
not
lead
to
serious
disadvantage
to
other
secondary
schools”
(1990)
“Concern
has
been
expressed
that
the
development
of
some
existing
schools
has
been
impeded
by
the
allocation
of
funds
to
neighbouring
integrated
schools.
The
principle
of
fairness
should
apply
across
the
Board
and
any
perceived
inequalities
ought
to
be
monitored
and
reported”
(1991)
“Legislation
has
weakened
the
church
position.
Thus
there
is
no
place
as
of
right
for
the
Church
in
the
government
of
grant
maintained
integrated
schools”
(1995)
‘A
position
paper
on
Integrated
Education
is
printed
below.
Prepared
as
a
result
of
an
initiative
from
our
own
Committee
it
was
unanimously
endorsed
by
our
own
Board,
attracted
the
support
of
our
sister
Churches’
Boards
of
Education
and
has
been
lodged
with
the
Minister.
Already
he
has
said
that
he
is
engaged
in
a
rethink
on
the
implementation
of
government
policy
with
respect
to
integrated
schools.’
(Presbyterian
Church
State
Education
Committee,
1996)
‘The
assumption
has
been
made
and
received
immense
political
and
financial
support
from
the
government
that
denominationally
integrated
education
will
make
a
major
contribution
to
the
resolution
of
the
problems
of
a
community
which
is
composed
of
two
major
religious
traditions.
The
Churches
are
firmly
of
the
conviction
that
schools
alone
cannot
deliver
this
goal
due
to
certain
basic
facts
e.g.
(i)
integrated
education
cannot
be
delivered
in
many
of
the
major
housing
areas,
and
(ii)
it
is
conscientiously
opposed
by
the
Roman
Catholic
Church
which
has
stated
and
adheres
to
its
policy
on
education…
14
Churches
and
Christian
Ethos
in
Integrated
Schools
The
Churches
remain
extremely
sensitive
to
their
exclusion
–
by
law
from
the
management
of
integrated
schools
and
to
the
reduction
of
fifty
per
cent
of
their
representation
on
school
boards
of
governors
consequent
to
any
controlled
school
opting
for
controlled
integrated
status…
Good
schools
in
areas
which
integrated
schools
have
been
established
are
affected
in
two
ways,
(i)
the
reduction
of
enrolment
with
attendant
contraction
of
resources,
and
(ii)
the
removal
from
their
parents’
groups
of
the
very
people
who
would
support
education
for
mutual
understanding…
The
Churches’
preferred
model
of
an
integrated
school
is
that
of
a
controlled
integrated
and
the
Churches
recommend
that
wherever
possible
the
Department,
the
Area
Boards
and
the
Churches
consult
as
to
the
possibility
of
growing
an
integrated
school
from
an
existing
controlled
school
rather
than
undertake
unnecessary
additional
public
expenditure’
(Presbyterian
Church
State
Education
Committee,
1996)
However
by
1999
there
is
evidence
of
an
improving
relationship
between
the
Presbyterian
Church
and
the
integrated
sector:
‘Talks
have
taken
place
between
the
Transferors
Representatives
Council
and
a
representative
of
NICIE.
The
TRC
was
pleased
to
learn
the
importance
NICIE
places
on
a
Christian
ethos
in
schools
and
discussions
are
ongoing
about
forming
a
close
working
relationship…
Both
bodies
have
agreed
to
assist
in
building
effective
relationships
between
the
local
minister
and
the
integrated
school
close
to
a
congregation’.
The
view
of
the
Methodist
Church
in
Ireland
follows
a
similar
pattern
to
the
Church
of
Ireland
and
Presbyterian
Churches,
although
the
concerns
are
expressed
less
strongly.
Initially
very
positive
comments
welcoming
integrated
education
change
to
statements
of
concern
over
the
definition
of
integration
and
concerns
over
integrated
schools
diverting
funding
from
existing
schools.
Statements
from
the
Reports
and
Agenda
of
the
Methodist
Conference
demonstrate
this:
‘During
the
year
members
of
the
executive
visited
the
College
(Lagan)
and
were
warmly
received
by
the
Chairman
of
the
Board
of
Governors,
the
Head
mistress
and
members
of
staff.
The
College
was
assured
of
the
interest
and
support
of
the
Methodist
Church.’
(Methodist
Church
Board
of
Education
Northern
Executive,
1985)
‘Appreciation
was
expressed
of
the
stress
laid
on
integrated
education...’
(1989)
‘Some
teachers
and
governors
in
the
controlled
sector
are
of
the
opinion
that
the
integrated
schools
are
better
funded
than
any
other
sector...
The
ongoing
review
of
the
statutory
recognition
of
integrated
status
is
being
closely
monitored.
The
Minister
has
now
presented
guidelines
concerning
the
way
forward
and
many
questions
have
to
be
answered.
Not
least
of
these
is
the
criteria
which
the
Department
is
willing
to
accept
to
determine
what
legally
constitutes
“integrated
status”.
The
Church
has
15
Churches
and
Christian
Ethos
in
Integrated
Schools
always
welcomed
integrated
status
if
it
is
the
will
of
the
parents
so
to
determine...However
it
is
important
to
draw
a
distinction
between
choosing
this
course
of
action
to
achieve
integration
and
not
just
as
a
way
of
achieving
better
financial
allocation.
Another
factor
which
gives
cause
for
concern
is
that
there
is
a
number
of
schools
which
in
practice
are
integrated
but
because
they
do
not
meet
the
statutory
criteria
cannot
be
termed
under
the
law
integrated.’
(1997)
To
date,
none
of
the
churches
have
played
a
formal
role
in
the
development
of
integrated
education
in
Northern
Ireland.
The
churches
have
tended
to
prioritise
the
protection
of
existing
schools
over
which
they
have
governance,
over
support
for
or
involvement
in
the
development
of
integrated
education.
Catholic
clergy
have
expressed
clear
opposition
to
Catholic
parents
sending
their
children
to
integrated
schools
while
Protestant
clergy
have
expressed
a
level
of
support
that
is
conditional
on
integrated
schools
not
impacting
negatively
on
schools
on
which
they
are
transferors.
Previous
research
has
commented
on
this:
‘Once
the
first
schools
had
been
established
the
attitude
shifted
from
one
which
could
have
been
characterised
as
'we
don't
want
it,
but
it
won't
happen
anyway'
to
one
which
saw
the
integrated
school
movement
as
unwelcome
but
too
small
to
have
to
worry
about.
There
has
also
been
a
problem
for
the
'establishment'
institutions
in
that
although
they
may
disapprove
of
integrated
schools
it
has
been
quite
difficult
to
focus
opposition.
It
is
hard
to
object
to
parents'
wish
to
influence
their
children's
education
or
to
condemn
an
organisation
which
has
as
one
of
its
central
aims
the
desire
to
improve
community
relations
and
end
sectarian
violence.
This
ambivalence
is
clearly
seen
in
the
attitude
of
the
churches,
particularly
the
Roman
Catholic
church,
which
on
the
one
hand
supports
the
right
of
parents
to
choose
the
appropriate
education
for
their
children
but
on
the
other
seeks
to
ensure
that
all
Catholic
children
are
educated
in
Catholic
schools.’
(Valerie
Morgan,
Seamus
Dunn,
Ed
Cairns,
Grace
Fraser,
1999)
‘Given
that
both
Christian
traditions
had
effectively
over
the
years
developed
their
own
sectors
with
various
protections
and
state
financial
support,
it
was
perhaps
inevitable
that
the
Catholic
and
Protestant
churches
tended
to
adopt
defensive
positions
regarding
the
idea
of
shared
schooling’.
(Ellis,
2006)
This
situation
is
not
what
ACT
had
originally
envisaged:
‘In
our
1976
policy
document
entitled
ACT
on
Shared
Schools,
we
envisaged
a
partnership
between
the
school
and
supportive
clergy
in
the
enhancing
of
religious
education,
pastoral
care
and
shared
worship.
We
believe
that
the
16
Churches
and
Christian
Ethos
in
Integrated
Schools
key
area
for
the
churches
in
integrated
schools
is
in
strengthening
their
whole
Christian
ethos.
This
is
still
our
view.’
(C.Linehan,
M.Kennedy,
Sr
Anna,
1993)
The
founders
of
the
integrated
movement
made
an
early
decision
to
develop
a
clear
Christian
ethos
within
integrated
schools:
‘The
ACT
Movement
in
thinking
about
integration,
spent
long
hours
on
the
issue
of
“ethos”…there
were
two
possible
avenues
which
the
movement
could
take:
1. Recognise
the
strengths
and
separate
identities
of
existing
schools
which
have,
almost
all,
strong
links
with
the
churches,
and
create
a
completely
secular
system
with
no
church
involvement
and
no
religious
input
to
the
curriculum.
2. Recognise
the
strengths
and
identities
of
existing
schools
which
have,
almost
all,
strong
links
with
the
churches,
and
create
a
completely
new
system
of
schools
with
no
direct
church
involvement,
but
with
a
strong
Christian
ethos
and
atmosphere
and
an
ecumenical
approach
to
religious
education.
…ACT
and
those
pioneering
thinking
at
that
time
were
not
convinced
that
the
route
to
take
was
the
first
one,
secular
schools…The
second
option
was
chosen…but
chosen
not
as
in
any
way
inferior
but
as
more
likely
to
be
effective.’
(Brown,
2000)
As
the
number
of
integrated
schools
grew
so
did
the
number
and
range
of
parents,
governors,
principals
and
teachers.
This
has
resulted
in
an
ongoing
debate
over
the
policy
and
practice
of
Christian
ethos
within
the
schools:
‘The
debate
over
the
extent
to
which
the
schools
should
be
'Christian'
in
their
ethos
and
how
this
should
affect
the
attitude
to
the
participation
of
teachers,
parents
and
children
of
other
religious
backgrounds
or
none
is…
producing
a
range
of
strong
opinions.
This
clearly
echoes
some
of
the
debates
currently
surfacing
in
Britain
about
the
place
of
religious
education
in
multiethnic
schools.’
(Valerie
Morgan,
Seamus
Dunn,
Ed
Cairns,
Grace
Fraser,
1999)
Having
briefly
outlined
the
historical
context
of
relationships
with
the
churches
and
Christian
ethos
within
integrated
schools,
this
report
will
now
present
the
findings
of
the
research
to
highlight
the
current
situation
in
2007/2008.
17
Churches
and
Christian
Ethos
in
Integrated
Schools
3
Terms
of
Reference
The
terms
of
reference
of
the
research
study
were
as
follows:
Aims
of
the
Research
There
were
two
main
aims
of
the
research:
1) The
primary
aim
of
the
research
was
to
assess
the
current
role
of
the
churches
with
regard
to
integrated
schools
in
Northern
Ireland
2) The
secondary
aim
of
the
research
was
to
examine
practice
regarding
Christian
ethos
within
integrated
schools
in
Northern
Ireland
Objectives
of
the
Research
The
research
had
five
objectives:
1) To
survey
and
analyse
the
nature
of
the
relationship
between
the
four
main
churches
and
the
integrated
sector
in
attitudinal
terms
2) To
survey
and
analyse
the
nature
of
this
relationship
at
the
level
of
existing
practice
within
the
integrated
sector
3) To
formulate
a
picture
of
how
individual
schools
interpret
Christian
ethos
in
practice
(including
the
common
core
RE
curriculum)
4) To
identify
models
of
good
practice
in
church/integrated
school
relations
5) To
highlight
relevant
issues
for
integrated
education
in
the
context
of
religious,
political,
educational
and
policy
changes
in
Northern
Ireland
18
Churches
and
Christian
Ethos
in
Integrated
Schools
4
Research
Methodology
The
agreed
methodology
for
achieving
the
aims
and
objectives
of
the
research
within
the
resources
available
was
as
follows:
(a)
Initial
Meetings
A
series
of
initial
meetings
took
place
between
the
researcher
and
the
research
commissioners
to
discuss
the
background
to
the
research,
the
primary
focus,
the
proposed
methodology,
to
gather
initial
information
and
details
regarding
stakeholders,
and
to
agree
the
dates
for
the
various
meetings.
(b)
Research
Advisory
Group
A
Research
Advisory
Group
of
key
stakeholders
was
established
to
support
and
advise
the
research.
The
group
met
at
the
beginning
of
the
research
to
comment
on
the
methodology
and
the
main
survey
tool
and
again
towards
the
end
of
the
study
to
discuss
the
draft
report
and
findings.
The
members
of
the
Research
Advisory
Group
are
listed
in
Appendix
I.
(c) Desk
Research
The
researcher
carried
out
a
review
of
relevant
research
and
background
information
including
relevant
policies
and
reports
(government,
education,
schools
and
churches)
existing
research,
archive
material
(e.g.
reports
and
press
cuttings),
websites
and
other
secondary
sources
A
list
of
the
main
sources
of
information
is
in
the
Bibliography.
19
Churches
and
Christian
Ethos
in
Integrated
Schools
(c) Schools
Survey
A
central
part
of
the
research
methodology
was
a
major
survey
of
all
integrated
schools
in
Northern
Ireland.
The
survey
(See
Appendix
II)
asked
the
schools
a
series
of
questions
about
their
relationships
with
churches
and
their
approach
to
Christian
ethos
within
the
school.
Following
a
letter
to
all
schools
explaining
the
background
and
purpose
of
the
research,
the
survey
was
circulated
by
email
to
all
62
existing
integrated
schools
in
October
2007.
The
email
was
then
followed
up
with
a
series
of
telephone
calls,
to
maximise
the
response
rate.
Surveys
were
either
returned
by
post,
fax
or
email
or
completed
through
a
telephone
interview.
By
the
end
of
February
2008,
a
total
of
44
schools6
had
completed
the
survey,
a
response
rate
of
71%7.
(d) Key
Stakeholder
Interviews
Another
key
aspect
of
the
methodology
was
a
series
of
36
semi‐ structured
interviews
carried
out
with
a
sample
of
key
stakeholders
including
representatives
of
the
four
main
churches,
ACT,
NICIE,
the
Catholic
Council
for
Maintained
Schools
(CCMS),
the
Transferors’
Representative
Council
(TRC)
and
the
Department
of
Education.
Interviews
were
also
carried
out
with
principals,
teachers,
parents,
governors,
local
clergy
and
students
in
a
sample
of
integrated
schools
(4
Grant
Maintained
Integrated
Primary
Schools,
2
Grant
Maintained
Integrated
Colleges,
2
Controlled
Integrated
Primary
Schools
and
1
Controlled
Integrated
College).
6
Two
schools
declined
to
participate
in
the
survey
and
sixteen
schools
did
not
respond
to
the
various
letters,
emails
and
telephone
requests.
7
This
sample
size
gives
an
8%
margin
of
error
for
a
95%
confidence
level.
20
Churches
and
Christian
Ethos
in
Integrated
Schools
The
interviews
explored
the
relationship
between
the
churches
and
the
schools
and
the
practice
of
Christian
ethos
within
schools.
A
list
of
the
interviewees
is
in
Appendix
III.
An
opportunity
to
contribute
comments
to
the
research
was
also
provided
on
the
NICIE
website.
(e)
Report
A
draft
research
report
was
presented
for
discussion
and
then
a
final
draft
of
the
report
was
completed.
(f)
Launch
Seminar
The
final
report
was
launched
at
a
seminar
in
January
2009
attended
by
a
range
of
key
stakeholders
including
those
who
had
participated
in
the
research.
The
purpose
of
the
seminar
was
to
discuss
the
findings
of
the
research,
to
discuss
the
main
issues
for
consideration
and
to
identify
practical
recommendations
for
the
future
in
light
of
the
research
findings.
21
Churches
and
Christian
Ethos
in
Integrated
Schools
5
Integrated
Schools
and
the
Churches
5.1
Churches
and
Integrated
Schools
(a)
Links
with
Churches
When
schools
were
asked
the
question
‘How
important
are
links
with
local
churches
for
your
school?’
• 50%
of
respondents
said
‘Very
Important’.
• 43%
of
respondents
said
‘Important’.
• 7%
of
respondents
said
‘Unimportant’.
• None
of
the
respondents
said
‘Very
Unimportant’.
When
schools
were
asked
the
question
‘Does
your
school
actively
try
to
develop
links
with
local
churches?
• 91%
of
respondents
said
‘Yes’
• 9%
of
respondents
said
‘No”
When
asked
how
they
developed
their
links
with
churches,
the
schools
indicated
that
they
contacted
local
clergy
by
letter,
telephone,
email
and
one
to
one
meetings
and
through
existing
personal
contacts
of
staff
members
who
are
also
members
of
local
churches.
The
schools
indicated
that
they
developed
links
through
activities
such
as:
• Invitations
to
speak
at
assemblies
• Invitations
to
special
events
in
the
school
• Use
of
churches
for
school
religious
services
• Visits
to
churches
22
Churches
and
Christian
Ethos
in
Integrated
Schools
Schools
were
asked
the
question
‘With
which
churches
does
your
school
have
a
relationship?’
In
relation
to
the
four
larger
churches
in
Northern
Ireland
the
responses
were:
• Church
of
Ireland:
73%
• Roman
Catholic8:
68%
• Presbyterian:
66%
• Methodist:
41%
25%
of
schools
had
a
relationship
with
a
Baptist
Church.
7%
of
schools
answered
that
they
had
a
relationship
with
‘all
local
churches’
and
one
school
said
they
had
a
relationship
with
no
churches.
Relationships
with
other
churches/faith
communities
mentioned
by
a
small
number
of
schools
were:
• • • • • • • •
Elim
Pentecostal
(2
schools)
Brethren
(2
schools)
Church
of
the
Nazarene
(1
school)
Non
Subscribing
Presbyterian
(1
school)
Mormon
(1
school)
Jehovah’s
Witness
(1
school)
Salvation
Army
(1
school)
Gateway
Church
(1
school)
(b)
Clergy
Visits
When
asked
‘How
often
do
clergy
from
each
of
these
churches
visit
your
school?
59%
of
respondents
said
clergy
visited
their
school
at
least
once
a
term.
The
main
responses
were:
• At
least
once
a
week:
16%
• Once
a
month:
16%
• Once
a
term:
27%
• Occasionally:
16%
• Never:
14%
• Roman
Catholic
Priest
does
not
visit:
14%
8
The
use
of
the
terms
‘Catholic’
and
‘Roman
Catholic’
are
contentious
in
Northern
Ireland.
In
this
report
‘Roman
Catholic’
is
used
to
refer
to
the
church
institution
and
the
term
‘Catholic’
is
used
to
refer
to
the
community
or
individuals
of
this
tradition.
In
quotes
from
interviews
and
surveys
the
term
used
in
the
report
is
the
same
term
that
was
used
by
the
respondent
or
interviewee.
23
Churches
and
Christian
Ethos
in
Integrated
Schools
(c)
Role
of
Churches
When
schools
were
asked
which
roles
local
churches
play
in
their
school,
the
responses
were
as
follows:
•
•
Pupil
visits
to
churches:
80%
•
Conduct
of/participation
in
worship
in
church
services
(mainly
Christmas,
Harvest
and
Roman
Catholic
Sacramental
Services):
73%
•
Use
of
church
premises
for
school
events:
66%
•
Preparation
for
sacraments:
66%
•
Informal
contact
with
staff:
52%
•
Involvement
of
church
staff
other
than
clergy
(e.g.
youth
workers):
48%
•
Pastoral
role:
32%
•
Teaching
of
RE/support
for
RE
teachers:
34%
•
Formal
chaplaincy
role:
20%
Conduct
of/participation
in
worship
in
school
e.g.
in
assemblies:
77%
• Board
of
Governors:
16%
(d)
Unsuccessful
Attempts
to
Establish
a
Relationship
When
asked
‘Are
there
any
local
churches
with
which
you
have
tried
unsuccessfully
to
establish
a
relationship?’
• •
Of
the
schools
that
had
tried
unsuccessfully
to
establish
a
relationship
with
a
local
church:
•
41%
of
respondents
said
‘Yes’
54%
of
respondents
said
‘No’
Ten
schools
(23%)
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
Roman
Catholic
Church.
Comments
included:
‘The
Roman
Catholic
priest
will
not
visit
our
school’
‘Catholic
clergy
are
friendly
but
won't
come
into
the
building.’
‘The
Roman
Catholic
Church
will
not
visit
us’
24
Churches
and
Christian
Ethos
in
Integrated
Schools
• •
Three
schools
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
Presbyterian
Church.
Two
schools
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
Free
Presbyterian
Church,
two
schools
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
Methodist
Church
and
one
school
had
been
unsuccessful
with
a
Congregational
Church.
In
response
to
the
question
‘If
clergy
have
declined
to
become
involved
in
your
school,
what
reasons,
if
any,
have
they
given?’
respondents
comments
included:
‘The
parish
priest
does
not
agree
with
integrated
education,
therefore
does
not
want
to
visit
us
but
he
goes
along
with
the
sacraments
and
the
preparation
involved
in
it.’
‘The
local
priest
has
been
invited
on
quite
a
few
occasions
but
declines
without
reason.’
‘They
don't
agree
with
it,
it’s
very
blunt
saying
to
parishioners
that
an
integrated
school
education
is
not
acceptable
and
against
the
wishes
of
the
Church.’
‘He
is
not
allowed
to
by
the
Bishop.’
‘He
is
very
clear
that
as
chairman
of
local
Maintained
School,
he
can't
be
seen
to
be
supporting
an
integrated
school.’
‘We
are
careful
not
to
put
Diocesan
Catholic
clergy
in
the
position
of
having
to
refuse
due
to
the
Bishop’s
(present)
policy.
We
are
fortunate
to
have
another
priest
coming
regularly.’
‘There
is
usually
no
reason
given,
no
reply
or
are
busy
and
could
not
make
it.’
Several
interviewees
also
commented
on
the
difficulties
they
had
experienced
in
attempting
to
develop
links
with
churches:
‘We
felt
that
we
were
doing
God’s
will
by
building
bridges
and
we
felt
so
let
down
that
we
did
not
receive
warm
and
wholehearted
support
from
the
churches.
We
put
it
down
to
them
not
having
power
and
control
over
integrated
schools
–
it
seems
to
be
the
only
reason.
In
the
early
days
we
were
so
disappointed…we
sent
out
invitations
to
seminars
and
conferences
and
they
never
came.
’
(Interview)
‘We
felt
over
the
years
that
the
clergy
who
shouted
us
down
didn’t
know
what
went
on
in
an
integrated
school
–
they
had
never
been
to
one
and
they
seemed
to
deliberately
misunderstand.’
(Interview)
25
Churches
and
Christian
Ethos
in
Integrated
Schools
‘We
were
disappointed
because
in
places
like
Lagan
College
we
were
bending
over
backwards
to
get
RE
and
the
Christian
ethos
right.’
(Interview)
(e)
Links
Severed
When
the
schools
were
asked
the
question
‘Have
you
experienced
any
instances
where
links
were
established,
then
severed,
by
clergy?’
• •
80%
of
respondents
said
‘No’
14%
of
respondents
said
‘Yes’
The
schools
that
said
yes,
commented
on
why
they
think
the
link
was
severed
with
comments
such
as:
‘Clergy
have
openly
referred
to
the
loss
of
pupils
at
‘their
own’
parish
school
and
of
their
view
that
children
should
be
brought
up
and
educated
within
the
church/school
ethos/environment.’
(f)
Public
Support
or
Opposition
from
Clergy
When
the
schools
were
asked
the
question
‘Have
you
received
any
public
support
for
your
school
from
local
clergy?’
• 59%
of
respondents
said
‘Yes’
• 39%
of
respondents
said
‘No’
Examples
given
of
the
form
this
public
support
has
taken
included:
‘When
there
was
a
threat
of
the
school
closing
the
local
churches
showed
their
support
by
sending
letters.’
‘When
we
opened
a
new
nursery
unit
the
local
priest
came
along
to
the
opening.’
‘At
the
official
opening
the
Presbyterian,
Methodist
and
Catholic
clergy
attended.’
‘They
give
us
moral
support,
come
in
on
visits
and
the
Church
of
Ireland
allow
use
of
their
rooms
and
chairs
etc.’
‘The
Presbyterian
church
next
door
loans
us
chairs,
crockery
etc.’
‘Local
Catholic
clergy
have
made
it
clear
that
we
are
a
school
of
the
parish
announcements
are
made
from
the
pulpit
and
in
the
parish
bulletin
–
the
same
as
the
Catholic
schools.
There
is
similar
informal
support
from
other
churches
such
as
the
Baptist
Church.’
26
Churches
and
Christian
Ethos
in
Integrated
Schools
‘We
had
spoken
support
–
saying
what
a
great
job
we’re
doing
with
the
children’s
spiritual
development.’
‘The
Roman
Catholic
clergyman
endorses
the
school
ethos
and
has
said
so
in
public
bulletins.’
‘Cardinal
Brady
has
always
treated
us
in
the
same
way
he
has
other
parish
schools.
His
endorsement
and
that
of
the
then
parish
priest
set
the
scene
for
all
other
Catholic
clergy.’
‘Public
support
is
more
likely
to
come
from
Protestant
clergy.
One
example
of
public
support
from
Catholic
priest
who
thanked
the
school
for
preparing
students
for
confirmation
from
the
altar
and
an
attempt
from
another
priest
to
include
our
students
in
participation
(readings
etc)
at
confirmation.’
‘The
Church
of
Ireland
support
us
by
letting
us
use
their
church
for
services
and
rent
their
hall
for
exams.’
Several
interviewees
also
spoke
of
support
from
local
churches:
‘The
local
churches
are
actively
involved
in
the
school.
The
ministers
and
priest
are
very
positive.
They
seem
to
work
together
well…there
is
an
openness
and
friendliness
among
them
and
they
work
with
us
in
planning
events.’
(Interview)
When
the
schools
were
asked
the
question
‘Have
you
been
aware
of
any
overt
opposition
by
clergy
towards
your
school?
• •
64%
of
respondents
said
‘No’
34%
of
respondents
said
‘Yes’
Examples
given
of
the
form
this
public
opposition
has
taken
included:
‘There
was
hostility
from
clergy
and
a
lack
of
acceptance.
After
eight
years
opinion
began
to
change
but
it
has
taken
another
seven
years
since
then
to
have
almost
everyone
on
board.’
‘Some
discouragement
about
enrolling
children
reported
by
parents.
One
statement
during
a
sermon
encouraging
parents
not
to
use
integrated
education
was
reported
by
parents
and
staff.’
‘It
is
fairly
obvious
to
us
here
that
the
Roman
Catholic
church
are
not
particularly
supportive
to
integrated
schooling
in
general.
However
our
local
priest
does
everything
in
his
remit
to
support
us
without
upsetting
his
clergy
hierarchy.’
‘The
local
priest
mentioned
his
disgust
in
the
pulpit
–
saying
a
perfectly
good
Catholic
school
already
exists.’
27
Churches
and
Christian
Ethos
in
Integrated
Schools
‘At
a
confirmation
service
the
Bishop
presiding
openly
told
parents
that
they
should
send
their
children
to
Catholic
schools
children
from
our
school
were
being
confirmed
by
him.
The
local
priest
has
made
personal/home
visits
to
confront
families
who
have
made
the
integrated
choice.’
‘The
priest
does
not
encourage
children
to
attend
this
integrated
school…he
has
spoken
from
pulpit
and
discouraged
parents
during
pastoral
visits.
The
parish
school
is
constantly
supported
and
the
children
from
this
school
are
ignored.’
‘Twenty
years
ago
all
the
clergy
voiced
their
opinions
loudly.’
‘In
the
early
days,
we
had
the
annual
pronouncements
from
the
pulpit
(Roman
Catholic)
about
the
obligation
on
Catholic
parents
to
send
their
children
to
Catholic
schools.’
(g)
Different
Faith
Communities
In
response
to
the
question
‘Does
your
school
have
a
relationship
with
other
faith
communities?
• 52%
of
respondents
said
‘No’
• 45%
of
respondents
said
‘Yes’
Among
the
schools
that
do
have
a
relationship
with
other
faith
communities,
examples
given
of
how
links
were
developed
included:
‘Bahá'í parents
have
contributed
to
assemblies
as
a
result
of
family
links.’
‘We
have
children
of
the
Hare
Krishna
faith
so
we
get
advice
on
this
from
their
parents.’
‘We
visit
the
Synagogue
in
Belfast
and
have
invited
the
Rabbi
to
the
school.
We
are
also
trying
to
establish
a
similar
link
with
the
Muslim
community.’
‘Through
parents
who
are
Buddhist
and
Bahá'í.’
‘The
school’s
community
relations
programme
includes
a
day
long
visit
to
Muslim/Indian
faith
centres
to
explore
faith/cultural
issues.’
‘Over
the
years
we
have
had
a
number
of
Muslim
students
we
held
a
conference
for
Muslims
and
offer
facilities
for
prayer.’
‘We
have
Hare
Krishna
parents
who
come
in
to
talk
to
the
children
and
also
we
have
"called"
prayer
for
Muslim
children,
on
an
individual
basis.’
‘Links
with
the
Muslim
community
are
developing
through
contact
with
parents.
On
two
occasions
a
Muslim
leader
was
invited
to
explain
his
faith
to
seniors.’
28
Churches
and
Christian
Ethos
in
Integrated
Schools
(h)
Schools
Declining
Approaches
from
a
Faith
Group
In
response
to
the
question
‘Has
your
school
ever
declined
an
approach
to
develop
links
from
a
church
or
other
faith
group?’
• •
89%
of
respondents
said
‘No’
7%
of
respondents
said
‘Yes’
Among
the
few
schools
that
did
decline
approaches
from
a
faith
group,
the
main
reason
given
was
concerns
that
an
evangelistic
group
was
intending
to
‘use
the
classroom
for
evangelistic
purposes.’
(i)
Conclusions
The
vast
majority
of
integrated
schools
in
Northern
Ireland
regard
links
with
churches
as
important
and
actively
try
to
develop
such
links
with
local
churches.
Most
integrated
schools
have
a
relationship
with
Church
of
Ireland,
Roman
Catholic
and
Presbyterian
Churches.
The
main
types
of
link
with
local
churches
are
pupil
visits
to
churches,
conduct
of
worship
in
school
and
church
services,
use
of
church
premises
for
school
events
and
preparation
for
Roman
Catholic
sacraments.
The
majority
of
integrated
schools
are
visited
by
clergy
at
least
once
a
term.
However,
two
fifths
of
the
schools
have
tried
unsuccessfully
to
establish
a
relationship
with
a
local
church.
Just
under
a
quarter
of
integrated
schools
have
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
local
Roman
Catholic
Church.
More
than
half
of
the
schools
have
received
public
support
from
local
clergy.
Just
over
a
third
of
the
schools
have
experienced
public
opposition
by
clergy,
mainly
Catholic
clergy
making
public
statements
discouraging
Catholic
parents
from
choosing
an
integrated
school
rather
than
a
Catholic
school.
Just
over
half
of
integrated
schools
do
not
have
a
relationship
with
other
faith
communities.
Among
the
just
under
half
of
schools
that
do
have
a
relationship
with
different
faith
communities,
this
tends
to
be
developed
through
parents
who
are
Muslim,
Bahá'í,
Buddhist,
Hare
Krishna
or
Hindu.
The
vast
majority
of
integrated
schools
have
never
declined
an
approach
to
develop
links
from
a
church
or
other
faith
group.
29
Churches
and
Christian
Ethos
in
Integrated
Schools
5.2
Catholic
Church
in
Ireland
Of
the
four
larger
churches
in
Northern
Ireland,
the
Roman
Catholic
Church
is
the
one
with
which
integrated
schools
had,
and
continues
to
have
the
most
challenging
relationships.
When
asked
if
they
had
any
other
comments
they
would
like
to
feed
into
the
research,
the
majority
of
comments
related
to
the
relationship
with
Catholic
clergy.
Comments
included:
‘I
feel
that
Catholic
kids
are
at
a
disadvantage
because
the
priest
refuses
to
visit
the
school
on
a
pastoral
basis
but
the
Protestant
clergy
do.’
‘The
Catholic
church
does
not
treat
our
children
equally
to
children
in
the
Maintained
Sector’
‘We
have
always
been
and
remain
keen
to
develop
our
relationship
to
the
point
where
local
Roman
Catholic
clergy
will
enter
the
school.’
However
not
all
comments
were
negative:
‘The
Catholic
Church
allows
us
to
have
our
own
separate
services
for
communion
and
confession.
We
are
treated
equally
with
other
parish
schools.’
The
survey
found
that
although
23%
of
integrated
schools
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
Roman
Catholic
Church,
the
majority
(68%)
of
integrated
schools
do
have
a
relationship
with
their
local
Catholic
clergy.
Experiences
differ
from
school
to
school.
Positive
relationships
were
highlighted
by
a
number
of
schools:
‘The
priest
comes
in
and
takes
classes
and
liturgies.
We
have
a
close
relationship
and
he
knows
we
do
a
good
job.’
(Interview)
Relationships
were
particularly
difficult
in
the
early
years
of
integrated
education.
‘The
Catholic
Church
and
local
Catholic
schools
were
extremely
hostile
in
the
beginning…we
seemed
to
be
stepping
on
toes
and
they
believed
another
school
was
not
needed…The
local
priest
wouldn’t
allow
the
children
to
be
confirmed
in
their
own
parish
–
Catholic
children
weren’t
welcome
in
their
own
parish!...We
had
a
long
battle
to
get
our
own
First
Communion
but
we
persisted,
we
didn’t
give
up
we
spoke
for
the
children
who
were
being
treated
as
second
class
citizens…We
had
to
battle
on
for
10
years
and
it
was
very
difficult
and
very
stressful
for
parents…but
there
is
an
agreement
now
and
the
local
clergy
are
more
supportive…but
I
would
still
like
to
see
the
parish
priest
come
into
the
school
to
take
assembly.
’
(Interview)
30
Churches
and
Christian
Ethos
in
Integrated
Schools
‘When
integrated
schools
were
set
up
my
perception
is
the
Roman
Catholic
Church
did
not
wholeheartedly
or
warmly
support
it…although
the
Protestant
churches
weren’t
that
wholehearted
either.’
(Interview)
‘In
the
past
it
was
common
that
we
were
denounced
from
Catholic
pulpits.
In
the
past
year
I
know
of
an
example
of
a
parish
priest
telling
parents
from
the
pulpit
not
to
send
their
children
to
the
local
integrated
school.’
(Interview)
‘There
has
been
a
lot
of
very
clear
opposition.
The
Catholic
hierarchy
want
to
keep
the
Catholic
kids
in
a
Catholic
School
and
they
are
afraid
of
losing
some
control.
Some
Catholic
Primary
Schools
have
been
told
to
have
nothing
to
do
with
us
and
some
of
their
principals
have
apologised
that
we
are
not
allowed
into
their
schools
to
inform
their
pupils
about
the
College.
However
others
have
welcomed
us
in
–
it
seems
to
be
dependent
on
the
parish
priest.’
(Interview)
Relationships
continue
to
be
uneasy
in
various
ways:
‘We
invited
the
parish
priest
to
come
to
the
school
and
he
came
–
he
said
he
was
uncomfortable
but
was
here
for
the
children.’
(Interview)
‘If
it
wasn’t
for
the
sacraments,
the
Catholic
Church
would
not
be
involved
in
the
school…and
in
the
past
our
children
were
tolerated
rather
than
included…so
it’s
better
that
we
have
a
separate
school
event
for
first
communion
–
it
involves
all
the
children
and
is
an
opportunity
to
celebrate
difference.’
(Interview)
‘You
could
argue
that
Catholic
children
might
not
get
enough
doctrine
in
an
integrated
school…one
hour
a
week
is
not
enough
in
a
Catholic
school
it
is
part
of
the
formal
day
every
day.
(Interview)
‘Catholic
clergy
accept
the
principle
of
parental
choice
but
they
say
integrated
education
should
not
be
the
choice
for
a
Catholic
parent.’
(Interview)
A
few
integrated
schools
have
decided
not
to
involve
any
clergy
in
their
school
because
they
have
been
unable
to
involve
Catholic
clergy.
‘There
has
been
a
reluctance
to
invite
clergy
into
the
school
because
the
Catholics
wouldn’t
come.’
(Interview)
‘I
have
never
once
been
invited
to
take
an
assembly
at
the
integrated
school
next
door.
It
appears
that
if
the
Roman
Catholic
Church
chooses
not
to
be
involved
then
I
am
excluded
under
some
equality
basis’
(Interview)
However
a
some
integrated
schools
have
been
able
to
involve
Catholic
clergy
from
Religious
Orders
in
places
were
diocesan
priests
will
not
visit
the
school.
31
Churches
and
Christian
Ethos
in
Integrated
Schools
A
number
of
interviewees
pointed
out
that
Catholic
clergy
do
not
take
regular
Assemblies
in
Catholic
schools
in
the
same
way
that
Protestant
clergy
take
assemblies
in
controlled
schools:
‘Catholic
clergy
do
not
take
Assemblies
in
Catholic
Schools
except
perhaps
for
a
special
mass.’(Interview)
‘There
is
less
of
a
tradition
of
taking
assemblies
by
parish
priests
in
Catholic
schools’
(Interview)
Most
interviewees
were
unable
to
cite
a
written
Catholic
policy
on
integrated
schools
in
Northern
Ireland.
‘There
is
no
written
Catholic
Policy
Statement
on
integrated
education…the
position
is
that
it
is
the
right
of
the
parents
to
identify
and
make
the
right
choice
of
a
school…There
has
been
a
change
from
the
expectation
that
all
Catholic
children
will
go
to
Catholic
schools
.For
example
there
is
a
recognition
that
this
might
be
the
choice
for
mixed
marriages.’
(Interview)
The
most
consistent
policies
suggested
from
the
experience
of
interviewees
were
that:
• • • •
Parents
have
a
right
to
choose
how
to
educate
their
children
Catholic
parents
are
encouraged
to
educate
their
children
within
a
Catholic
school
The
importance
of
giving
Catholic
children
an
identity
in
a
Catholic
school
Bishops
do
not
take
up
the
invitation
to
appoint
Catholic
governors
to
the
places
allocated
to
them
within
the
Board
of
Governors
of
transformed
Controlled
Integrated
Schools
However,
when
it
comes
to
the
relationship
between
Catholic
clergy
and
local
integrated
schools
there
is
a
diversity
of
approaches
among
Catholic
Dioceses
and
different
Catholic
clergy:
‘One
of
the
first
questions
other
parents,
particularly
Catholic
parents
asked
us
when
we
were
starting
the
school
was
“will
religious
preparation
be
provided?”
The
Bishop
told
us
it
came
directly
from
the
Pope
not
to
have
Catholic
chaplains
in
integrated
schools.
The
local
parish
said
they
were
willing
but
their
hands
were
tied
and
it
was
coming
from
the
Bishop.
At
first
there
was
overt
criticism
and
a
lot
of
our
early
intake
of
Catholics
weren’t
practicing…but
once
we
were
up
and
running
we
were
slotted
in…it
was
all
very
superficial;
they
did
what
they
had
to
do.
They
didn’t
want
to
provide
preparation
for
the
sacraments
through
the
school
but
they
put
a
teacher
in
touch
with
us
to
come
and
prepare
the
children.’
(Interview)
‘I
am
not
aware
of
any
policy
that
priests
aren’t
allowed
to
go
into
an
integrated
school.
The
Church
accepts
that
people
will
make
their
own
decision...Most
priests
are
prepared
to
support
the
preparation
for
the
sacraments
in
integrated
schools
and
most
Bishops
are
quite
accepting
of
this.’
(Interview)
32
Churches
and
Christian
Ethos
in
Integrated
Schools
Interviewees
consistently
highlight
the
impact
of
the
personal
views
of
individual
Catholic
clergy:
‘It’s
very
much
a
personal
approach
–
priests
do
their
own
thing.’
(Interview)
‘As
an
RE
teacher
and
a
Roman
Catholic
I
feel
a
bit
let
down.
The
former
priest
in
this
area
was
very
good
with
us
–
the
problem
was
his
line
manager.’
(Interview)
‘The
local
parish
priest
is
a
regular
visitor
to
both
the
primary
and
post
primary
integrated
schools
in
this
area…it
depends
on
individual
clergy
and
the
integrated
school.’
(Interview)
‘It
would
be
great
to
have
all
clergy
coming
into
integrated
schools
but
Catholic
priests
find
it
difficult
and
I
think
we
need
to
address
this…I
think
the
personal
approach
is
very
important’
(Interview)
In
situations
where
there
are
difficult
relationships
it
is
interesting
that
some
interviewees
explained
this
as
a
result
of
the
personal
views
of
the
local
parish
priest
while
others
indicated
that
this
was
a
result
of
the
policy
of
their
Bishop.
A
significant
finding
is
that
a
considerable
number
of
interviewees
talked
about
what
they
called
a
“softening”
of
the
approach
of
Catholic
clergy
in
recent
years,
which
they
tended
to
describe
as
“pragmatic”.
‘There
has
been
a
huge
change…initially
integrated
education
was
taboo
–
now
it’s
in
the
parish
bulletin!’
(Interview)
‘’They
have
drawn
back
from
denouncing
us
from
the
pulpit
and
they
are
interested
in
the
approach
of
‘integrating’
education
and
promoting
a
culture
of
tolerance…locally
they
try
to
find
an
accommodation
that
doesn’t
break
the
rules.’
(Interview)
‘I
am
amazed
at
how
much
progress
there
has
been
in
recent
years…I
cant
believe
it
–
there
is
a
sense
of
valuing
our
children
now
and
if
parents
are
willing
to
bring
them
up
in
the
Faith
it
should
be
valued.’
(Interview)
‘The
approach
of
the
Catholic
Church
has
mellowed
for
pragmatic
reasons
–
the
62
integrated
schools
are
not
going
to
go
away.’
(Interview)
‘The
parish
priest
came
into
the
school
one
month
ago
for
the
first
time
in
twenty
years.’
(Interview)
‘We
are
now
being
actively
invited
out
to
Catholic
primary
schools
to
speak
to
P7s
and
we
now
have
children
transferring
to
us
from
the
Catholic
sector
that
previously
wouldn’t
have
come
near
us...in
fact
we
get
the
least
number
of
children
from
the
local
integrated
primary
school
which
feeds
more
into
Grammar
Schools
outside
of
this
community,
because
parents
there
perceive
Grammar
as
the
only
education
for
their
children
’
(Interview)
33
Churches
and
Christian
Ethos
in
Integrated
Schools
‘The
Catholic
hierarchy
are
still
hesitant.
Are
they
going
to
neglect
the
spiritual
education
of
their
children?
Their
approach
is
more
pragmatic
than
all
embracing.’
(Interview)
‘In
the
past
the
parish
priest
drafted
a
letter
to
all
the
principals
of
all
the
Catholic
primary
schools
saying
we
were
not
to
be
allowed
into
the
primary
schools
to
talk
about
the
Integrated
College.
It
was
also
said
at
mass
that
we
were
not
allowed
to
send
our
children
to
an
integrated
school.
But
that
has
changed
now
because
parents
speak
up
more
now
and
don’t
want
to
be
dictated
to
by
the
Church.
’
(Interview)
‘The
parish
priest
here
has
been
very
upfront
in
his
involvement
in
our
school
and
has
said
so
in
front
of
the
Bishop.
Some
people
in
the
parish
are
supportive
and
others
are
not.
He
is
a
very
brave
man…and
it
would
be
hard
to
wind
back
progress
now
if
another
parish
priest
came
in
who
was
less
supportive.’
(Interview)
‘If
you
have
an
interchurch
marriage
or
a
Catholic
couple
who
think
this
is
the
right
way
to
go
then
that’s
the
right
of
their
children.
In
the
past
the
policy
was
for
us
not
to
go
into
integrated
schools
because
parents
should
be
sending
their
children
to
Catholic
schools,
but
there
has
been
a
softening.
Now
Maintained
Schools
are
seen
as
not
just
for
Catholics
and
there
is
a
greater
emphasis
on
tolerance
and
respect.’
(Interview)
‘The
approach
of
the
Roman
Catholic
Church
is
very
different
from
ten
years
ago.
It’s
not
perfect
–
we
are
still
seen
as
a
threat
and
they
believe
a
Catholic
child
will
lose
out
at
an
integrated
school,
but
there
has
been
a
softening...a
new
Bishop
brings
new
hope…However
Diocesan
priests
still
don’t
feel
free
to
come
here
–they
are
never
in
the
school’
(Interview)
These
changes
are
also
reflected
in
an
increased
emphasis
on
diversity
within
Catholic
schools:
‘The
Second
Vatican
Council
(196265)
in
its
Decree
on
Christian
Education
clearly
embraced
the
belief
that,
through
education,
people
“should
be
open
to
dialogue
with
others
and
willingly
devote
themselves
to
the
common
good”
(Gravissimum
Educationis,
Para
1).
There
is
an
explicit
demand
that
each
school
“by
providing
friendly
contacts
between
pupils
of
different
characters
and
backgrounds…encourages
mutual
understanding”
(para
5).
Catholic
schools
“are
no
less
zealous
than
other
schools
in
the
promotion
of
culture
and
in
the
human
formation
of
young
people.
It
is,
however,
the
special
function
of
the
Catholic
school
to
develop
in
the
school
community
an
atmosphere
animated
by
a
spirit
of
liberty
and
charity
based
on
the
Gospel.”
(Para
8).’
(Building
Peace
Shaping
the
Future,
2001)
‘Catholic
schools
exist
to
meet
the
wish
of
parents
who
desire
a
Catholic
education
for
their
children.’(Building
Peace
Shaping
the
Future,
2001)
34
Churches
and
Christian
Ethos
in
Integrated
Schools
‘In
principle,
therefore,
Catholic
schools
are
open
to
children
of
all
denominations.
Indeed,
the
presence
of
children
from
other
denominations
is
seen
as
enrichment
of
the
education
experience
offered
by
the
school
and
as
a
practical
expression
to
the
commitment
to
inclusivity.’
(Building
Peace
Shaping
the
Future,
2001)
A
joint
Roman
Catholic/Church
of
Ireland
school
opened
in
the
Republic
of
Ireland
in
2005.
oGaelscoil
an
tSli
Dala,
an
Irish
medium
primary
school
in
Ballaghmore,
Borris
in
Ossory,
Co
Laois,
opened
in
September
2005.
It
was
the
first
school
in
Ireland
to
be
established
under
joint
patronage
of
the
Roman
Catholic
Church
and
the
Church
of
Ireland.
‘We
welcome
the
possibility
for
the
new
venture
in
joint
patronage
of
a
primary
school.
The
request
for
our
joint
patronage
was
made
in
the
first
instance
by
the
parents’
group
at
Ballaghmore.
While
this
is
a
new
entity
in
the
concept
of
patronage
of
primary
schools
we
are
happy
to
support
the
request
of
our
parents
that
their
new
school
should
incorporate
a
firm
Christian
ethos
that
it
is
highly
respectful
of
both
traditions.
We
congratulate
the
Ballaghmore
Muintir
Na
Tire
Council
in
the
work
they
are
doing
to
ensure
that
there
is
educational
provision
for
the
children
of
their
area
who
wish
to
receive
a
Christian
primary
school
education
through
the
medium
of
Irish’.
(Statement
of
Bishop
Willie
Walsh
and
Bishop
Michael
Mayes,
2007)
In
2000,
representatives
of
the
four
major
churches,
supported
by
the
Department
of
Education,
took
part
in
a
study
visit
to
England
to
see
several
Joint
Church
of
England/Roman
Catholic
Faith
Schools
in
action.
According
to
the
“Joint
Protestant
–
Roman
Catholic
School,
Colleges
and
Universities
Directory
2007”
there
are
16
such
schools
in
England
and
Wales.
A
shared
faith
school
is
not
a
unique
concept
in
Britain,
where
church
attendance
is
much
lower
than
in
Northern
Ireland.
‘…perhaps
a
town
has
not
enough
Catholics
to
fill
a
school,
the
Church
of
England
wants
to
expand
and
the
local
authority
is
keen
to
reduce
the
number
of
schools.
In
several
cases
the
churches
have
clubbed
together
rather
than
risk
losing
what
might
be
the
only
Christian
secondary
school
in
the
area.’
(Combe,
2006)
The
Study
Visit
in
2000
resulted
in
very
positive
comments
from
participants
from
the
Protestant
churches.
For
example,
the
Minutes
of
the
Methodist
Conference
in
2000
stated:
“We
continued
to
research
the
area
of
Integrated
Education
and
we
shared
in
an
ecumenical
visit
to
schools
in
Harrogate....
This
was
a
profitable
visit
that
gave
us
the
opportunity
to
view
an
ecumenical
initiative
in
integrated
education.
The
two
schools,
one
Church
of
England
and
other
Roman
Catholic,
committed
to
integrating
their
6th
form
pupils,
represented
a
model
that
has
much
to
encourage
us
in
the
pursuit
of
a
possible
way
forward.’
(Minutes
of
Methodist
Conference,
2000)
35
Churches
and
Christian
Ethos
in
Integrated
Schools
However,
ideas
of
initiating
research
to
explore
the
idea
of
a
pilot
for
Northern
Ireland
have
not
progressed.
Several
interviewees
believed
the
barrier
to
further
development
has
been
competing
priorities
within
the
Department
of
Education
and
a
lack
of
enthusiasm
towards
the
idea,
particularly
from
the
Roman
Catholic
Church.
‘It
took
great
vision
and
leadership
of
the
two
Bishops
in
Liverpool
to
make
a
joint
school
model
work.
We
discussed
a
pilot
and
a
scoping
study,
but
it
died
a
death.
The
Maintained
Sector
is
organising
separately
for
local
area
planning
now
so
I
am
quite
disillusioned.
There
will
be
very
little
move
to
integration
unless
there
is
a
change
in
stance
from
the
Roman
Catholic
Church,
and
the
Department
of
Education
appears
to
run
shy
of
this.’
(Interview)
‘The
Joint
Faith
Schools
idea
seems
to
have
been
overtaken
by
other
priorities
in
education,
but
it
would
important
to
revisit
this
in
time.’
(Interview)
Interviewees
spoke
of
their
hopes
for
an
improved
relationship
between
integrated
schools
and
the
Irish
Catholic
Church
in
the
future
but
believed
there
would
be
ongoing
challenges:
‘The
Catholic
Church
should
appoint
someone
to
look
seriously
at
this
issue
–
it
is
an
extremely
important
issue.’(Interview)
‘I
would
like
to
see
Catholic
priests
in
their
pastoral
role
reaching
into
integrated
schools
and
Catholic
children
at
integrated
schools
being
treated
equally
by
priests.’
(Interview)
‘…there
appear
to
be
new
messages
being
sent
by
the
Catholic
Church
about
the
need
for
faith
based
schools
to
develop
a
welcome
for
other
faiths
and
more
inclusive
practices.
Supporters
if
the
integrated
movement
may
well
ask
if
these
aspirations
will
allow
changes
in
governance
and
staff
profiles
to
demonstrate
meaningful
inclusion.’
(Ellis,
2006)
‘I
would
like
to
see
the
Catholic
Church
providing
Governors
for
Catholic
Trustees
in
transformed
schools
–
I
would
like
to
see
that
formally
approved.’
(Interview)
‘I
would
like
to
see
an
active
desire
to
say
‘How
do
we
shape
new
ways
of
sharing?
How
can
we
create
new
ways
of
being
together?
But
at
the
minute
the
Catholic
Education
Sector
is
developing
separate
area
based
plans
and
the
Controlled
and
Integrated
Sectors
are
not
consulted.’
(Interview)
‘Protestant
Churches
have
been
positive
about
integrated
schools
but
the
Catholic
Church
has
not.
But
it’s
not
going
to
work
unless
Catholics
are
involved
there
is
an
ecumenical
strength
in
us
working
together.’
(Interview)
‘It
seems
like
we
are
in
a
‘truce’
now,
but
how
do
we
negotiate
new
ways
of
being
together?
Can
we
be
creative?
Can
we
work
on
some
local
pilots
together?
Secularism
is
coming!’
(Interview)
36
Churches
and
Christian
Ethos
in
Integrated
Schools
‘Following
the
Bain
Report
there
may
be
a
halt
to
new
development
and
it
might
be
more
about
integrating
schools.
There
are
some
exciting
ideas
about
more
sharing
but
there
has
to
be
a
will
to
do
it…the
onus
is
on
the
sectors
to
find
creative
ways
of
sharing
space,
staff,
facilities
management
etc
for
greater
collaboration.’
(Interview)
‘The
Protestant
Churches
are
not
having
difficult
conversations
with
Roman
Catholics
about
this
in
order
to
maintain
good
relations…There
needs
to
be
a
more
embracing
position
and
attitude
to
integrated
faith
based
schools
from
the
Roman
Catholic
Church,
in
areas
where
that
it
possible.’
(Interview)
Relations
between
integrated
schools
and
the
Roman
Catholic
Church
have
clearly
improved
in
many
places
over
the
past
25
years.
However,
difficulties
remain
which
continue
to
have
a
negative
impact
on
relations
between
the
integrated
sector
and
the
Roman
Catholic
Church.
In
addition
to
this,
where
there
is
a
lack
of
discussion
this
can
also
have
a
negative
impact
upon
relations
between
Catholics
and
Protestants
in
Northern
Ireland
in
general.
‘The
Roman
Catholic
Church’s
stance
on
integrated
education…is
not
intended
to
be
sectarian,
it
is
about
identity,
ethos
and
community
building.
But
in
a
society
where
the
dividing
lines
are
so
substantial
that
in
places
they
are
built
in
brick
and
metal,
the
general
refusal
to
engage
in
the
conversation
about
integrated
education
at
best
tends
to
harden
the
boundaries
between
Roman
Catholics
and
Protestants
through
suspicion
of
the
Catholic
Church’s
motives,
and
at
worst
lends
itself
to
belittling
Protestant
or
State
education.
It
is
important
to
note
in
this
example
that
it
is
not
a
question
of
whether
or
not
integrated
education
is
seen
as
a
good
thing
in
and
of
itself.
That
is
a
wholly
other
discussion.
Rather
it
is
the
destructive
patterns
of
relating
engendered
by
refusing
to
enter
into
discussion
which
attract
the
judgement
of
being
sectarian.’
(Cecilia
Clegg
and
Joseph
Liechty,
2001)
5.3
Church
of
Ireland
The
survey
found
that
73%
of
integrated
schools
have
a
relationship
with
their
local
Church
of
Ireland
clergy,
the
highest
percentage
for
any
church.
None
of
the
schools
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
the
Church
of
Ireland.
Interviewees
indicated
that
there
was
no
written
policy
on
the
relationship
of
the
Church
of
Ireland
to
integrated
schools.
A
few
interviewees
believed
the
Church
had
not
been
supportive:
‘The
Church
of
Ireland
has
been
ambivalent,
never
saying
anything
openly
in
favour
of
integrated
education.’
(Interview)
37
Churches
and
Christian
Ethos
in
Integrated
Schools
‘The
Church
of
Ireland
has
been
lukewarm
–
they
have
had
no
real
heart
to
change
the
system…They
look
more
to
their
loss
of
‘wishing
we
had
never
handed
our
schools
over’
rather
than
consider
what
could
have
been
gained
if
they
had
endorsed
integrated
education
as
a
way
to
advance
a
more
peaceful
Northern
Ireland.’
(Interview)
However,
the
general
view
was
that
the
Church
of
Ireland,
while
not
proactive
in
the
development
of
integrated
education,
is
supportive
of
integrated
schools
as
long
as
they
do
not
impact
negatively
on
controlled
schools.
Comments
included:
‘The
Church
of
Ireland
has
no
written
policy
on
integrated
education.
However
speeches
and
statements
around
legislation
for
integrated
education
was
initially
largely
supportive…but
when
integrated
schools
began
to
become
a
threat
to
the
Controlled
Sector
to
which
the
Church
had
an
historical
link,
then
the
Church
of
Ireland
became
neutral
and
never
really
developed
a
policy…’
(Interview)
‘The
Church
of
Ireland
was
careful
and
concerned
about
protecting
controlled
schools
but
now
they
have
become
very
courageous
in
their
support.’
(Interview)
‘There
is
no
Church
of
Ireland
policy
on
integrated
schools.
The
main
difference
is
that
we
are
less
involved
in
the
classrooms
in
integrated
schools.’
(Interview)
‘The
Church
of
Ireland
has
been
supportive
but
has
not
wanted
to
be
at
loggerheads
with
their
Catholic
counterparts’.
(Interview)
‘The
Church
of
Ireland
has
accepted
that
integrated
education
was
there,
but
there
was
no
policy
decision
to
actively
support
it.
However
they
do
not
discourage
parents
who
choose
it.‘
(Interview)
‘There
is
a
sense
of
loss
in
transformation
of
controlled
schools
to
integrated
status
–
one
side
experiences
the
loss
because
no
Catholic
school
has
ever
transformed.’
(Interview)
‘The
major
work
of
reconciliation,
the
churches
believe,
must
be
tackled
in
the
controlled,
maintained
and
voluntary
grammar
school
sectors.
Accordingly
the
churches
are
beginning
to
speak
of
the
need
for
“integrating
education”
in
addition
to
integrated
education’.
(Ellis,
2006)
38
Churches
and
Christian
Ethos
in
Integrated
Schools
5.4
Presbyterian
Church
in
Ireland
The
survey
found
that
two
thirds
of
integrated
schools
have
a
relationship
with
their
local
Presbyterian
Church.
Three
schools
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
Presbyterian
Church.
Following
a
series
of
concerns
about
integrated
education
during
the
1990’s9,
in
2000
the
State
Education
Committee
of
the
Church
encouraged
Presbyterian
ministers
to
play
a
full
part
within
integrated
schools,
with
a
statement
commending
the
Christian
ethos
within
integrated
schools:
‘The
1996
General
Assembly
supported
the
principle
of
Controlled
Integrated
Education
where
there
is
local
demand
for
integrated
school
provision.
Since
that
time
the
Church
has
increasingly
come
to
appreciate
the
spiritual
value
which
NICIE
is
committed
to
fostering
as
part
of
the
integrated
schools
ethos
and
acknowledges
the
welcome
accorded
to
ministers
of
religion
into
integrated
schools,
not
only
on
the
basis
of
the
statutory
right
of
entry,
but
also
as
having
a
significant
role
in
the
spiritual
and
moral
formation
of
children
and
young
people
and
as
having
a
contribution
to
make
to
the
overall
work
and
life
of
the
school…
Ministers
are
encouraged
to
visit
to
play
as
full
a
part
in
their
local
integrated
schools
as
they
would
do
in
the
controlled
sector.’
(Presbyterian
Church
State
Education
Committee,
2000)
Interviewees
highlighted
different
attitudes
to
integrated
education
within
the
Presbyterian
Church
dependent
on
the
views
of
local
clergy
and/or
congregations.
Comments
included:
‘The
approach
of
the
Presbyterian
Church
has
been
a
curious
mixture
including
some
great
advocates
for
integrated
education.
It
seems
to
be
decided
locally.’
(Interview)
‘Local
Presbyterians
can
be
interested
or
not
interested
–
it
depends
on
the
clergy.’
(Interview)
‘The
two
Presbyterian
churches
have
been
positive
and
we
have
a
Harvest
Service
in
one
of
the
Presbyterian
Churches
every
year.’
(Interview)
‘In
some
situations
the
minister
might
be
well
disposed
to
the
integrated
school
but
needs
to
be
sensitive
to
the
views
of
the
congregation.’
(Interview)
9
‘At
one
point
the
Presbyterians
were
actively
against
a
meeting
between
NICIE
and
the
Transferors
Representative
Council.’
(Interview)
39
Churches
and
Christian
Ethos
in
Integrated
Schools
‘In
the
early
days
the
Presbyterian
clergy
and
elders
who
were
supportive
of
integrated
education
were
also
those
who
were
disinclined
to
pick
fights
with
the
Catholic
hierarchy…they
were
the
more
ecumenically
minded…However
over
the
years
when
people
began
to
realise
that
integrated
schools
took
RE
and
Christian
ethos
seriously
(more
seriously
in
contrast
with
some
controlled
and
Grammar
Schools)
more
conservative
Presbyterians
have
become
more
comfortable
with
integrated
schools.’
(Interview)
‘The
focus
was
often
on
the
Catholic
clergy
who
were
often
saying
no
to
integrated
schools
and
that
took
the
heat
off
the
Protestant
clergy.’
(Interview)
‘It
is
hard
to
get
a
consistent
Presbyterian
view
on
integrated
education.
Some
have
theological
concerns
and
others
like
our
Christian
ethos.’
(Interview)
In
general
interviewees
felt
that
Presbyterian
Church,
while
not
proactive
in
the
development
of
integrated
education,
is
supportive
of
parental
choice
and
encourages
its
ministers
to
play
a
full
part
within
integrated
schools.
It
is
supportive
of
integrated
schools
as
long
as
they
do
not
impact
negatively
on
controlled
schools.
Comments
included:
‘The
Presbyterian
Church’s
published
views
have
been
fairly
positive…encouraging
parents
in
their
freedom
to
choose...
Integrated
education
is
seen
as
very
laudable
but
the
churches
might
be
expected
to
be
more
supportive…support
has
been
somewhat
muted
at
a
formal
level
but
there
are
good
relationships
where
integrated
schools
didn’t
threaten
other
controlled
schools.’
(Interview)
5.5
Methodist
Church
in
Ireland
The
survey
found
that
41%
of
integrated
schools
have
a
relationship
with
their
local
Methodist
Church.
Two
schools
had
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
Methodist
Church.
Several
interviewees
indicated
that
the
Methodist
Church
had
been
the
most
supportive
of
the
four
major
churches
in
Northern
Ireland.
‘The
Methodists
have
been
the
most
consistently
positive
and
supportive
Church
towards
integrated
education.’
(Interview)
‘Methodists
have
been
the
most
unequivocal
in
their
support’
(Interview)
‘I
have
never
heard
anything
other
than
support
from
the
Methodist
Church.’
(Interview)
40
Churches
and
Christian
Ethos
in
Integrated
Schools
‘Our
Church
would
like
to
see
a
Controlled
School
transform
rather
than
close
because
a
new
integrated
school
has
opened.’
(Interview)
Once
again
there
is
no
clear
written
policy.
In
general
interviewees
felt
that
the
Methodist
Church,
while
not
proactive
in
the
development
of
integrated
education,
is
supportive
of
parental
choice
and
integrated
schools
as
long
as
this
does
not
impact
negatively
on
controlled
schools.
‘There
is
no
clear
written
policy
in
Methodism
but
there
have
been
statements
during
the
Methodist
Conference
over
the
years…The
Church
has
been
supportive
to
bringing
pupils
together
from
different
backgrounds,
rather
than
just
a
wee
bit
of
EMU,
but
as
long
as
this
does
not
result
in
the
closure
of
another
school.’’
(Interview)
5.6
Other
Protestant
Churches
The
survey
found
that
a
quarter
of
schools
had
a
relationship
with
a
Baptist
Church.
Interviewees
talked
about
positive
working
relationships
in
some
areas:
‘When
we
were
getting
started
we
invited
all
the
churches
to
our
open
evenings
but
noone
came…then
the
Baptist
pastor
came
to
apologise
for
not
coming
and
on
behalf
of
the
local
Inter
Church
Group
to
say
that
the
churches
are
fully
supportive.’
(Interview)
‘Each
Baptist
church
is
autonomous
so
I
don’t
know
about
other
Baptist
churches
but
we
see
the
integrated
schools
equally...and
there
is
a
healthy
respect.’
(Interview)
‘Baptists
have
been
pragmatic.
If
there
is
a
school
there
they
will
be
involved,
but
they
wont
be
a
guiding
light
in
setting
it
up
and
there
is
a
big
diversity
among
Baptists
–
it’s
more
about
the
local
congregation.’
(Interview)
Several
interviewees
referred
to
theological
concerns
around
worship
with
Catholics:
‘There
have
been
occasions
when
Baptists
withdrew
their
children
from
events
where
Catholic
clergy
were
involved.’
(Interview)
‘Baptists
seem
to
have
a
difficulty
in
taking
part
in
public
with
other
clergy.’
(Interview)
Comments
regarding
other
smaller
Protestant
denominations
included:
‘We
have
some
Brethren
children
who
opt
out
of
Assembly
and
we
try
to
accommodate
them
as
best
we
can.’
(Interview)
41
Churches
and
Christian
Ethos
in
Integrated
Schools
‘We
are
well
supported
by
the
Presbyterian,
Church
of
Ireland
and
Methodist
Churches
and
the
local
Community
Church
provides
a
counselling
service.’
(Interview)
‘Smaller
churches
such
as
Christian
Fellowship
Church
and
Vineyard
have
a
warm
and
open
attitude
to
integrated
schools.
The
exception
has
been
Free
Presbyterians,
who
have
their
own
schools,
and
some
Elim
Pentecostal
Churches
who
have
concerns
because
of
their
theological
view
of
Catholics.’
(Interview)
5.7
Different
Faith
Communities
Just
over
half
of
integrated
schools
do
not
have
a
relationship
with
other
faith
communities.
Among
the
just
under
half
of
schools
that
do
have
a
relationship
with
different
faith
communities,
this
tends
to
be
developed
through
parents
rather
than
through
formal
links
with
religious
leaders.
Comments
included:
‘We
welcome
parents
who
are
Jehovah’s
Witnesses
and
those
who
have
no
religious
beliefs.
Their
children
can
be
withdrawn
from
Assemblies
if
they
wish.’
(Interview)
‘Our
Pakistani
children
are
Muslims
and
were
involved
in
our
multi
cultural
day
which
included
Muslim
prayers…In
assemblies
we
say
“pray
to
your
God”
and
at
Christmas
we
include
how
different
groups
and
nationalities
including
Muslims,
celebrate
at
that
time
of
the
year.’
(Interview)
‘We
have
no
formal
links
with
Muslim
leaders
but
we
have
visits
from
people
of
other
faiths.’
(Interview)
‘Our
Muslim
children
shared
the
meaning
of
Ramadan
with
their
class.’
(Interview)
‘NICIE
has
good
relationships
with
the
Belfast
Islamic
Centre,
the
Synagogue
and
the
Hindu
Centre
and
we
are
represented
on
the
Inter
Faith
Forum.
We
promote
links
with
other
faiths
and
we
were
an
advocate
for
other
faiths
being
involved
in
the
review
of
RE.’
(Interview)
42
Churches
and
Christian
Ethos
in
Integrated
Schools
6
Christian
Ethos
in
Integrated
Schools
6.1
Statement
(a)
Christian
Ethos
When
asked
the
question
‘Does
your
school
indicate
in
its
prospectus/mission
statement
that
it
has
a
Christian
ethos?’
• •
80%
of
respondents
said
‘Yes’
9%
of
respondents
said
‘No’
When
asked
the
reason
for
this
the
main
responses
given
were:
• It
is
a
legal
requirement
• It
is
in
the
NICIE
Statement
of
Principles
• The
majority
of
children/parents/Northern
Ireland
is
Christian
• It
is
part
of
the
vision
of
the
founders/governors
Schools
were
asked
to
choose
one
of
a
series
of
these
words
that
best
described
their
school’s
approach
to
religion.
The
results
were
as
follows:
ALL
FAITHS
AND
NONE
43%
CHRISTIAN
34%
ECUMENICAL
7%
HUMANIST
0%
MULTI
FAITH
0%
SECULAR
0%
11%
OTHER
(mainly
a
Combination
of
Christian
and
All
Faiths
and
None)
Interviewees
described
the
approach
to
Christian
ethos
within
integrated
schools
in
different
ways.
For
example:
‘We
try
to
follow
the
NICIE
Principles.
Our
Assemblies
have
a
Christian
slant
to
them
but
not
at
the
expense
of
other
faiths…Christianity
is
not
rammed
at
our
students
–
it’s
about
underlying
values
of
understanding
and
respect.’
(Interview)
43
Churches
and
Christian
Ethos
in
Integrated
Schools
‘We
have
a
Christian
ethos
here…it’s
in
the
prospectus,
but
at
open
nights
some
parents
think
there
is
no
religion
at
integrated
schools…but
I
think
it
would
be
detrimental
to
the
children’s
understanding
of
each
other
to
take
this
away.’
(Interview)
‘Integrated
schools
have
a
light
touch
in
their
approach
to
religion,
not
a
control
approach,
and
this
appeals
to
parents…What
we
find
in
integrated
schools
is
not
religion
–
it’s
faith.
We
do
not
have
Christian
religion
in
integrated
schools
in
terms
of
formal
denominations
being
in
control.’
(Interview)
‘There
should
be
freedom
to
express
your
religious
beliefs
within
integrated
schools.’
(Interview)
‘For
me
having
a
Christian
ethos
means
our
school
is
built
on
the
values
that
Christ
taught
and
I
think
that
makes
us
a
good
school.
I
am
talking
about
values
such
as
citizenship,
self
esteem
and
sense
of
purpose.’
(Interview)
‘We
don’t
shy
away
from
telling
Bible
stories
but
we
are
not
telling
the
children
what
to
believe
–
it’s
not
our
job
to
tell
you
what
to
believe.’
(Interview)
‘Our
Christian
ethos
is
an
important
part
of
our
school.
Initially
we
identified
specific
festivals
to
include
in
our
programme
to
encourage
sharing.
We
did
not
feel
it
important
at
the
outset
to
involve
local
churches
other
than
to
visit
them.
It
was
more
important
to
impress
our
Christian
identity
on
the
school.
We
may
now
wish
to
change
this
position
but
are
finding
it
difficult
to
know
how.’
(Survey
Comment)
Bill
Brown
of
ACT
has
defined
Christian
ethos
as
follows:
‘A
major
question
remains:
How
does
one
ensure
that
schools
have
a
Christian
ethos?
Some
negatives
are
required
first
to
make
that
focus
clearer.
A
Christian
ethos
is
not
a
church
ethos
and
the
integrated
schools
are
not
“church
linked”
schools.
A
Christian
ethos
is
not
one
where
any
are
uncomfortable
with
their
own
beliefs.
A
Christian
ethos
is
not
one
where
alternative
or
different
viewpoints
cannot
be
aired
easily
or
discussed.
A
Christian
ethos
is
not
parochial
or
selective
in
anyway.
What
is
it
positively?
Clearly
the
ethos
must
be
centrally
informed
by
the
teaching
of
Christ:
44
Churches
and
Christian
Ethos
in
Integrated
Schools
•
•
•
• • • • •
•
•
It
accepts
all
pupils
as
equally
valuable
and
valid.
So
the
all inclusive,
all
ability
intake,
all
under
one
roof
philosophy
is
central,
“For
there
is
neither
Jew
nor
Greek,
bound
or
free…all
one”.
It
is
not
judgmental
or
condemnatory
but
caring
and
concerned
in
its
treatment
of
and
approach
to
pupils…”Neither
do
I
condemn
you.”.
It
stresses
the
“Kingdom
of
God”
view
of
community
and
not
individuals.
Thus
the
allinclusive
notion
is
central.
At
the
same
time
every
individual
is
given
special
value.
It
stresses
the
importance
or
recognising
the
spiritual
dimension
of
everyone
and
seeks
to
develop
each
person’s
spiritual
quest.
It
welcomes
light
from
any
quarter.
It
seeks
to
rescue
pupils
from
a
narrow
or
sectarian
view
and
release
them
to
a
world
perspective.
It
promotes
tolerance
and
adopts
an
ecumenical
perspective,
stressing
caring
and
consideration
to
all
different
or
all
in
need.
It
acknowledges
the
part
traditional
religion
has
played
in
this
community
and
in
education,
and
welcomes
the
interest
and
involvement
of
the
churches,
at
the
same
time
promoting
bridge
building.
At
its
heart
is
the
concern
for
consistency
in
all
dealing
with
parents
and
pupils
and
a
guarded
stance
against
hypocrisy
or
any
stance
suggesting
superiority.
Finally,
there
must
be
an
accepting
and
cooperative
stance
towards
schools
which
are
different’.
(Brown,
2000)
The
approach
of
a
particular
school
is
often
dependent
on
the
personal
views
of
the
principal
and
staff
of
the
school.
‘It
varies
a
lot
–
some
schools
are
fully
committed
to
a
Christian
ethos
and
others
are
more
laissez
faire
–
it
depends
upon
the
principal’
(Interview)
‘The
approach
to
Christian
ethos
is
often
dependent
on
the
personal
religious
beliefs
of
the
principal,
but
there
should
be
an
ownership
by
the
whole
school
community.’
(Interview)
‘I
am
in
my
third
year
at
this
school
and
I
came
as
Principal.
My
observation
is
that
there
is
a
significant
number
of
staff
who
have
an
evangelical
Protestant
background.
Sadly
the
staff
is
very
under
represented
with
Roman
Catholics
and
those
we
have
do
not
seem
keen
on
sharing
their
Church's
faith
or
practice.
I
find
it
challenging
to
introduce
and
maintain
a
more
balanced
and
fully
integrated
religious
ethos.
But
then
leadership
is
challenging.’
(Survey
Comment)
‘Some
teachers
are
seen
by
parents
as
being
too
religious,
but
I
am
pleased
that
the
children
can
experience
difference
and
I
would
like
other
faiths
to
be
explored
more.’
(Interview)
‘How
do
you
maintain
a
Christian
ethos
if
your
principal
and
staff
are
not
practicing
Christians?
You
can’t
require
it?’
(Interview)
45
Churches
and
Christian
Ethos
in
Integrated
Schools
Many
of
those
consulted
referred
to
the
challenge
of
having
a
Christian
ethos
within
an
increasingly
diverse
society.
‘We
also
spend
a
full
month
each
year
exploring
a
world
faith
or
culture.
We
are
keen
that
children
should
discuss
aspects
of
belief,
practice
or
observance.
We
are
aware
that
20%
of
parents
do
not
wish
to
declare
a
religion,
have
none
or
are
of
another
faith.
It
is
my
personal
view
that
this
group
is
not
properly
recognised
in
the
context
of
the
dominant
Christian
ethos.’
(Survey
Comment)
‘You
can
have
a
very
strong
Christian
ethos
but
be
very
welcoming
to
other
faiths
as
well
–
exploring
faith
together
is
a
key
part
of
integration
in
practice.’
(Interview)
‘They
seem
to
have
more
children
from
other
world
faiths
and
do
a
lot
of
diversity
work
in
the
schools
such
as
integrating
festivals
into
the
life
and
worship
of
the
school
–
it
has
been
done
well.
I
wonder
how
this
approach
would
be
received
in
a
Controlled
School
–
people
expect
it
in
an
integrated
school.’
(Interview)
Several
schools
highlighted
the
challenge
of
approaching
religion
in
the
context
of
not
just
an
increase
in
different
faiths
but
also
an
increase
in
secularism
and
atheism.
The
Summary
of
Enrolments
at
Integrated
Schools
by
Religion
2007‐2008
(NICIE,
2008)
indicates
a
breakdown
of
pupils
by
religion
as:
• 42%
Protestant
• 39%
Roman
Catholic
• 5%
Other
Christian
• 1%
Non
Christian
Faith
• 13%
Other
Interviewees
commented
on
the
increase
in
people
of
no
faith:
‘Increasingly
our
students
would
designate
themselves
as
a
faith
group
but
not
participate
in
or
understand
that
faith
they
are
cultural
identities.
However
a
perception
would
be
that
Protestant
groups
are
quicker
to
re designate
as
‘other’
than
Catholic
counterparts.
Pupils
increasingly
note
in
surveys
that
they
want
less
overt
religion
in
mass
meetings.’
(Survey
Comment)
‘With
the
growth
of
a
secular
community…we
have
noticed
a
trend
towards
opting
out
of
RE.
Religion
is
playing
a
different
role
these
days
as
parents
are
not
as
interested
in
it.’
(Survey
Comment)
‘When
we
say
that
we
are
an
integrated
school
for
all
faiths
and
none,
there
is
potential
to
be
made
uncomfortable.
Genuine
Atheists
and
Agnostics
can
be
left
out.’
(Survey
Comment)
46
Churches
and
Christian
Ethos
in
Integrated
Schools
In
response
to
the
changes
in
Northern
Ireland
society,
during
2007/2008
NICIE
has
been
carrying
out
a
consultation
on
a
review
of
the
Statement
of
Principles,
which
included
a
rephrasing
of
the
section
on
Christian
ethos
to
‘The
integrated
school,
while
essentially
Christian
in
character
is
open
to
those
of
all
faiths
and
none…’
(NICIE,
March
2008)
The
consultation
raised
some
debate
about
the
appropriateness
of
a
Christian
ethos
in
many
schools.
However,
there
was
no
significant
call
for
this
to
be
removed.
‘Christian
ethos
in
the
NICIE
Statement
of
Principles
is
a
contentious
issue
among
staff,
but
we
live
in
a
predominantly
Christian
society
and
our
catchment
area
is
predominantly
Christian
so
why
shouldn’t
we
have
a
Christian
ethos?
Parents
take
this
into
consideration
when
comparing
us
with
other
schools.
Of
course
it
depends
on
what
you
mean
by
Christian
ethos
–
some
people
associate
it
with
churches
rather
than
values.
For
us
it’s
an
awareness
of
spirituality
and
a
promotion
of
values
of
understanding,
caring,
tolerance,
respect
and
equality.’(Interview)
‘In
the
recent
NICIE
consultation
on
updating
the
principles,
there
was
no
great
desire
to
change
the
Christian
ethos…there
is
no
drive
for
secular
education
in
Northern
Ireland.’
(Interview)
‘The
feedback
from
the
NICIE
Statement
of
Principles
Review
Consultation
was
that
a
very
small
minority
were
opposed
to
a
Christian
ethos.’
(Interview)
However,
there
are
voices
within
integrated
schools
calling
for
a
more
secular
approach:
‘How
important
is
this
issue
to
the
schools?
In
the
early
days
the
religious
dimension
was
very
important…a
decade
later
it
appears
to
be
no
longer
a
priority
–
other
things
are
more
important.’
(Interview)
‘Some
of
the
founders
of
our
school
wanted
no
religion
in
the
school’
(Interview)
‘My
observations
mostly
relate
to
an
unease
with
the
apparent
growth
of
faith
schools
in
England
and
the
disappointing
awareness
that
this
description
may
well
be
applied
to
our
integrated
i.e.
Christian
schools.
I
must
admit
that,
when
I
first
became
involved,
I
was
naive
enough
to
believe
that
I
would
be
helping
to
work
towards
true
equality
of
integration
between
all
peoples.
Of
course
we
pay
lip
service
to
this
ideal
but,
in
fact,
our
schools
are
dominated
by
external
influence
from
the
Christian
churches,
with
particular
privilege
extended
to
the
Catholic
variety…
I
suspect
that
it
was
felt
that
the
only
way
the
integrated
movement
could
get
itself
up
and
running
in
Northern
Ireland
was
by
giving
credence
to
the
Christian
churches.
Perhaps
so
but
I
think
we
might
have
been
better
to
have
bitten
the
bullet
and
anticipated
the
example
of
our
sister
body
in
the
South
by
adopting
a
secular
approach.’
(Email
from
a
School
Governor)
47
Churches
and
Christian
Ethos
in
Integrated
Schools
There
are
also
some
perceptions
that
integrated
schools
are
secular
in
their
approach.
Comments
included:
‘There
might
be
a
perception
that
integrated
education
favours
secular
education’
(Interview)
“In
some
integrated
schools
the
parents
driving
it
are
angry
at
the
churches
and
can
be
quite
antichurch.’(Interview)
‘Some
clergy
have
a
perception
that
integrated
schools
are
not
strongly
Christian
schools,
that
they
are
neutral
or
believe
everything
and
anything,
but
that’s
not
fair
because
their
principles
are
quite
clear.’
(Interview)
Several
of
the
schools
consulted
expressed
a
desire
to
further
develop
their
policy
and
practices
in
relation
to
faith
issues:
‘We
would
be
keen
to
develop
more
links
with
churches,
to
visit
more
churches
and
most
of
all
to
have
clergy
visit
our
school.
Other
schools
seem
to
be
linked
closely
with
a
particular
minister
or
priest
we
would
appreciate
more
clergy
involvement.’
(Survey
Comment)
‘After
twenty
years
there
are
a
number
of
integrated
primary
schools
so
as
we
take
on
more
of
a
multi
faith
culture
it
would
be
good
to
examine
the
Christian
ethos
more.’
(Survey
Comment)
‘We
would
be
very
interested
to
know
how
to
fund
a
chaplain
to
further
our
relationship
with
the
churches.’
(Survey
Comment)
(b)
Conclusions
The
majority
of
integrated
schools
indicate
in
their
prospectus
or
mission
statement
that
they
have
a
Christian
ethos.
Most
of
the
schools
describe
their
school’s
approach
to
religion
as
either
“all
faiths
and
none”
or
Christian.
This
reflects
an
approach
that
is
primarily
Christian,
but
that
includes
a
recognition
of
people
of
different
faiths
as
well
as
people
of
no
religious
faith.
The
approach
of
a
particular
school
is
often
dependent
on
the
personal
views
of
the
principal
and
staff
of
the
school.
Many
of
those
consulted
referred
to
the
challenge
of
having
a
Christian
ethos
within
an
increasingly
diverse
society
and
in
the
context
of
an
increase
in
secularism
and
atheism.
However,
the
recent
review
of
NICIE’s
Statement
of
Principles
did
not
reveal
a
demand
for
secular
education.
48
Churches
and
Christian
Ethos
in
Integrated
Schools
6.2
Practice
(a) Christian
Ethos
in
Practice
When
asked
how
schools
reflected
a
Christian
ethos
in
practice,
the
main
responses
from
respondents
were
as
follows:
• Assemblies:
45%
• RE/Curriculum:
30%
• Values/moral
code:
22%
• Pastoral
care/caring:
18%
• Respect/Tolerance:
19%
Some
schools
have
put
considerable
energy
and
attention
into
how
they
work
out
their
Christian
ethos
in
practice
in
a
way
that
is
inclusive
of
all
the
children
at
the
school.
‘Many
Integrated
Schools
face
up
to
Christian
ethos
in
a
more
rigorous
way
than
Controlled
Schools
where
it’s
taken
for
granted.
They
have
to
think
out
their
ethos
and
gather
consensus
on
issues
and
they
see
the
right
of
the
children
and
parents
to
be
consulted…they
spent
time
and
money
on
devising
a
curriculum
for
nonCatholic
children
to
do
when
Catholic
children
are
doing
sacramental
preparation.
It’s
called
‘Delving
Deeper’
and
it’s
good
stuff.’
(Interview)
In
some
schools
this
includes
awareness
of
parents
or
children
who
do
not
wish
to
participate
in
any
religious
act
of
worship.
For
example:
‘When
there
are
prayers
in
Assembly
children
of
no
religion
are
allowed
to
withdraw
from
the
Assembly
Hall...so
people
from
a
humanist
background
are
respected
as
well.’
(Interview)
‘We
teach
Christianity
as
the
main
religion
looking
at
all
the
main
denominations.
Children
who
have
humanist/atheist
views
etc
may
be
if
desired,
withdrawn
from
RE.’
(Survey
Comment)
(b)
Religious
Events
The
schools
consulted
indicated
they
had
marked
the
following
religious
events
in
their
school
in
the
past
year:
• Carol
Service/Nativity
93%
• Harvest
Service
68%
• Easter
43%
• Sacraments
(first
communion,
confirmation,
confession)
20%
• Ash
Wednesday
14%
• Mass
14%
• St
Patrick’s
Day
14%
• Remembrance
Day
7%
49
Churches
and
Christian
Ethos
in
Integrated
Schools
Other
events
taking
place
in
a
small
number
of
schools
included
Diwali
‐ Hindu
Festival
of
Lights
and
a
variety
of
special
assemblies.
When
asked
which
religious
activities
take
place
in
the
school,
respondents
indicated
the
following:
• • • • •
Weekly
religious
assemblies
Daily
prayers
Faith
based
extracurricular
clubs/activities
Daily
religious
assemblies
Other
religious
activities
86%
39%
30%
27%
14%
When
asked
‘What
percentage
of
your
school
assemblies
include
a
religious
dimension?
• • •
57%
of
respondents
said
100%
20%
of
respondents
said
between
50‐99%
14%
of
respondents
said
between
20‐40%
(c) Contentious Religious Events
When
asked
the
question
‘Have
there
been
any
religious
events
in
your
school
which
have
proved
contentious?
• 70%
of
respondents
said
‘No’
• 27%
of
respondents
said
‘Yes’
Examples
of
the
events
that
had
proved
contentious
included:
‘We
invited
in
a
travelling
Bible
show.
Parents
complained
because
a
pack
including
the
New
Testament
was
handed
to
all
the
children
but
inside
the
New
Testament
was
a
sales
flyer
promoting
this
particular
religious
group.’
‘St
Patrick’s
Day
Celebrations
last
year
were
seen
as
contentious
by
a
small
group
of
parents.
They
felt
it
was
too
much
of
a
Catholic
celebration’
‘Following
a
Baptist
presentation
where
the
kids
dress
up
and
taste
food
from
Biblical
times
and
listen
to
Biblical
stories,
a
small
minority
of
parents
objected.’
‘We
have
had
a
few
difficult
situations
involving
separated
parents
with
different
views
on
religion.’
50
Churches
and
Christian
Ethos
in
Integrated
Schools
‘We
provided
an
opportunity
for
Catholic
children
to
observe
the
Pope’s
death
by
watching
his
funeral
on
television
and
objections
were
raised
by
some
Protestant
parents.’
‘As
a
transforming
school
everything
was
contentious
for
somebody
in
the
initial
years,
such
as
Ash
Wednesday.
There
was
a
fear
of
the
unknown,
not
part
of
one
group’s
identity,
outside
their
comfort
zone…
the
list
is
endless.’
‘The
past
Ash
Wednesday
we
identified
and
discussed
issues
and
it
is
now
well
planned
and
working
well.’
(d)
Policy
on
Religious
Symbols
In
response
to
the
question
‘What
is
your
school’s
policy
on
the
display
of
religious
symbols?’
there
was
a
wide
range
of
responses.
• 30%
of
respondents
did
not
have
a
policy
or
were
in
the
process
of
developing
one
•
•
•
27%
of
respondents
had
an
‘open
policy’
in
that
all
religious
symbols
could
be
displayed
16%
of
respondents
did
not
permit
the
display
of
any
religious
symbols
16%
of
respondents
had
a
policy
of
only
displaying
religious
symbols
in
a
classroom
setting
such
as
an
RE
class
The
range
of
responses
included
the
following:
‘As
with
other
aspects
of
school
life,
balance
is
seen
as
important:
i.e.
if
one
faith
has
a
significant
display
this
implies
a
balancing
recognition
of
the
other
main
faith.’
‘We
display
a
Cross
and
Bible,
pictures
of
the
Last
Supper
and
a
Papal
Blessing.
These
were
decided
on
following
consultation.’
‘We
have
a
May
table
and
an
advent
wreath.’
‘We
are
open
to
the
display
of
religious
symbols
in
terms
of
educating
the
children
and
as
a
sign
of
respect
for
individual
belief.’
‘Christian
symbols
are
visible
around
campus
including
seasonal
symbols
such
as
Advent
Wreath,
crib,
Lenten
Cross
and
posters.
No
flags,
emblems,
badges
or
jewellery
etc
of
a
perceived
sectarian
nature
are
allowed.
Poppies
are
allowed
to
be
worn
around
Remembrance
Day
with
an
assembly
giving
their
meaning.’
51
Churches
and
Christian
Ethos
in
Integrated
Schools
(e)
Conclusions
The
main
ways
in
which
integrated
schools
reflect
their
Christian
ethos
is
through
Assemblies,
the
RE
Curriculum
and
promoting
values
such
as
respect,
tolerance
and
caring.
The
majority
of
the
schools
have
weekly
assemblies
and
over
half
of
the
schools
include
a
religious
dimension
in
all
assemblies.
The
two
main
religious
occasions
celebrated
in
the
majority
of
integrated
schools
are
Carol/Nativity
Services
and
Harvest
Services.
Some
schools
have
put
considerable
energy
and
attention
into
how
they
work
out
their
Christian
ethos
in
practice
in
a
way
that
is
inclusive
of
all
the
children
at
the
school.
Most
integrated
schools
have
not
had
a
religious
event
in
the
school
that
proved
to
be
contentious.
Where
events
have
proved
contentious
this
has
usually
involved
complaints
by
a
small
number
of
parents.
Most
schools
either
have
no
policy
or
an
open
policy
on
the
display
of
religious
symbols.
52
Churches
and
Christian
Ethos
in
Integrated
Schools
7
Examples
of
Practice
In
this
section
of
the
report
a
number
of
examples
of
practice
are
presented
to
promote
learning
in
other
schools.
7.1
Drumragh
Integrated
College
Within
its
Mission
Statement
Drumragh
Integrated
College
in
Omagh
says
the
college
aims
to:
‘Embrace
those
of
diverse
religious
beliefs
and
none,
whilst
building
on
a
Christian
ethos.’
The
school
defines
its
approach
to
integration
as
follows:
‘Integration
creates
a
positive
learning
environment
where
students
grow
together
in
reasonably
balanced
numbers
from
the
two
major
traditions
and,
equally,
reflecting
the
many
diverse
cultures
that
live
within
Northern
Ireland
today.
The
key
aims
of
integration
involve
the
provision
of
the
highest
possible
quality
of
education
for
each
student
and
the
fostering
of
an
inclusive
learning
community
where
all
feel
welcomed,
valued
and
inspired
to
excel.
Drumragh
Integrated
College
is
based
on
Christian
values,
whilst
embracing
diverse
beliefs
and
none,
and
we
promote
the
worth
and
self
esteem
of
all
individuals
within
the
college
community.
The
college
strongly
seeks
to
both
develop
and
uphold
respect
for
one
self
and
others.
Integration
involves:
• • • • • • • • •
Quality
education
for
all,
including
the
gifted
and
talented,
the
more
able
and
those
with
special
needs
of
any
kind
Embracing
difference
and
diversity,
including
the
main
cultural
traditions
in
Northern
Ireland
and
those
from
other
parts
of
the
world
Child
centre
education
Mutual
respect
Encouraging
students
to
actively
help
each
other
Celebrating
the
achievements
of
our
students,
whether
they
are
academic,
sporting,
practical
or
creative
Recognising
effort
as
well
as
achievement,
and
the
personal
best
of
each
individual
Fostering
the
growth
of
each
person
within
a
Christian
ethos
whilst
fully
embracing
those
of
diverse
religious
beliefs
and
none
Striving
to
ensure
that
our
students
feel
confident,
valued
and
happy
53
Churches
and
Christian
Ethos
in
Integrated
Schools
In
practice
the
college
has
developed
good
relationships
with
local
churches
and
an
approach
to
religion
that
is
valued
by
local
clergy:
‘The
four
main
churches
are
invited
to
take
part
in
special
assemblies
such
as
Harvest,
Christmas,
Easter
and
Ash
Wednesday…they
have
talked
to
us
about
the
idea
of
putting
a
chaplaincy
service
in
place
and
there
is
a
willingness
to
explore
this…I’ve
always
enjoyed
going
in
and
feel
welcomed.
The
assemblies
are
very
well
put
together
and
there
is
a
desire
and
willingness
to
involve
all
of
the
churches.’
(Interview)
The
school
has
introduced
an
educational
and
mutual
understanding
dimension
around
the
celebration
of
religious
events
that
are
more
closely
associated
with
one
or
other
tradition.
‘For
special
occasions
we
try
to
have
a
Protestant/Catholic
balance
for
example
Ash
Wednesday
and
Lent
and
Harvest
and
Remembrance.
We
want
to
increase
respect,
understanding
and
an
acceptance
that
people
can
practice
their
religion.
So
we
have
built
an
education
element
into
the
programme
before
events
such
as
explaining
the
history
of
the
poppy
or
Ash
Wednesday.
This
has
reduced
the
level
of
contention
over
such
occasions
and
clergy
from
all
the
main
traditions
attend
these
services’
(Interview)
For
example:
‘At
one
stage
we
had
complete
segregation
on
Ash
Wednesday
but
a
working
group
was
established
who
discussed
this
at
length
and
we
developed
a
new
approach
that
was
all
about
education
beforehand
leading
up
to
the
special
assemblies.’
(Interview)
The
College
developed
this
approach
to
Ash
Wednesday:
‘Ash
Wednesday
is
the
day
Lent
begins.
Lent
is
a
significant
period
in
the
Christian
calendar
and
marks
preparation
for
Easter.
Ashes
are
a
biblical
symbol
of
mourning
and
penance.
Ash
Wednesday
is
a
day
not
only
for
putting
ashes
on
one's
head,
but
also
a
day
of
fasting.
Lent
is
a
Christian
service
and
all
students
are
encouraged
to
reflect
on
their
own
life
and
to
think
about
others.
It
is
mainly
Roman
Catholics
however
who
celebrate
Ash
Wednesday
and
have
their
foreheads
marked
with
the
cross
of
palm
ash.
To
ensure
that
all
students
understand
the
meaning
of
Lent
and
to
encourage
respect
for
those
who
choose
to
receive
and
wear
ashes
and
those
in
College
and
those
who
choose
not
to,
the
following
arrangements
have
been
put
in
place:
1. Education
–
during
form
class
to
discuss
the
meaning
of
Lent
as
a
Christian
Service
and
the
significance
of
receiving
and
wearing
ashes.
Tolerance
and
respect
for
all
encouraged.
2. Ash
Wednesday
Service
–
a. Key
stage
Assemblies
–
PD/form
teacher
to
escort
students
to
GH.
b. When
possible
the
service
will
be
held
in
the
afternoon.
54
Churches
and
Christian
Ethos
in
Integrated
Schools
c. Students
from
all
denominations
attend
the
service.
d. Key
Stage
4/5
service
will
be
held
before
Key
Stage
3
–
older
students
to
act
as
role
models.
e. Representatives
from
the
main
churches
invited
to
attend
and
to
speak
at
the
service.
f. Readings
and
presentations
to
encourage
reflection
and
to
explain
the
significance
and
history
of
wearing/receiving
ashes.
g. Students
wishing
to
receive
Ashes
do
so
in
an
orderly
manner.
h. Everyone
to
reflect
on
PowerPoint
presentation
and
reflective
music
playing
during
the
distribution
of
ashes.
i. Students
leave
the
hall
in
silence.’
The
principal
and
staff
of
Drumragh
College
believe
this
approach
has
been
of
great
benefit
to
their
students:
‘Our
students
love
learning
about
each
other
–
sometimes
they
just
sit
and
compare
with
each
other
their
different
religious
practices.’
(Interview)
‘We
actively
educate
our
students
that
in
the
real
world
everyone
is
not
the
same
religion.
Our
students
are
not
segregated
–
they
learn
together.
They
are
not
frightened
to
give
their
opinion
and
they
know
they
are
allowed
to
ask
questions
and
they
wont
be
shut
down.’
(Interview)
‘We
are
most
proud
of
the
openness
and
confidence
of
our
students
regarding
faith
issues
and
spirituality.
(Interview)
Comments
from
students
confirm
the
effectiveness
of
this
approach:
•
•
• • •
• •
We
used
to
be
split
up
for
RE
at
the
integrated
primary
school
but
now
we
are
all
in
together.
Now
we
learn
from
the
other
students
–
I
prefer
it
this
way.
In
the
Ash
Wednesday
Service
everyone
goes
and
you
decide
if
you
want
to
go
up
or
not
to
receive
the
ashes.
It’s
the
same
for
the
Remembrance
Service
–
everyone
attends
and
you
can
choose
whether
or
not
to
wear
a
poppy.
It’s
good…we
are
accepting
each
other’s
cultures
and
its
good
to
learn
and
experience
things
you
wouldn’t
be
used
to.
I’ve
never
met
a
student
who
wasn’t
happy
about
the
approach
to
religion
in
the
school.
I
feel
clergy
are
interested
in
the
school.
I’ve
never
heard
any
negative
stuff
from
clergy
about
our
school.
Everyone
gets
on
and
you
can
chat
openly
without
being
criticised.
It’s
just
accepted
it’s
your
religion
and
it’s
the
same
for
people
who
don’t
have
a
religion.
You’re
not
told
to
believe
anything
–
you’re
just
told
the
different
viewpoints.
We
don’t
just
learn
about
Christians.
We
learn
about
other
religions
like
Islam
as
well
and
so
others
who
aren’t
Christian
can
feel
part
of
the
school.
55
Churches
and
Christian
Ethos
in
Integrated
Schools
7.2
Millennium
Integrated
Primary
School
Millennium
Integrated
Primary
School
was
opened
in
2000.
Since
then
the
school
has
developed
a
particularly
good
working
relationship
with
a
broad
range
of
churches
and
has
developed
a
clear
approach
to
Christian
ethos
in
practice.
The
parent
founders
of
the
school
explored
the
approach
to
ethos
in
other
integrated
schools
as
they
developed
Millennium.
‘When
the
parents
group
was
starting
the
school
we
looked
at
different
integrated
schools
and
they
all
seemed
to
approach
religious
ethos
in
a
different
way.
Some
schools
liked
to
draw
a
veil
over
it
and
just
stick
with
the
curriculum
while
others
want
to
explore
religious
difference…some
parents
wanted
the
children
to
experience
difference
and
other
parents
wanted
to
avoid
the
divide.’
(Interview)
As
the
school
developed
it
was
decided
to
take
the
approach
of
exploring
religious
difference.
The
parents
group
faced
strong
opposition
to
the
establishment
of
the
school
at
first
and
were
grateful
for
the
support
of
local
clergy.
‘The
Church
of
Ireland
minister
came
to
all
the
public
meetings
about
starting
the
school.
He
was
very
supportive
and
put
us
in
touch
with
the
other
ministers.
He
was
supportive
at
public
meetings
when
the
school
was
under
attack...he
offered
moral
support.’
(Interview)
The
school
is
based
in
the
Carryduff
area
which
has
a
high
rate
of
inter
church
marriages
and
a
strong
inter
church
group
with
existing
good
relationships
between
the
participating
the
churches.
This
appears
to
have
contributed
to
good
relationships
with
a
wider
range
of
churches.
The
principal
placed
a
priority
on
developing
good
working
relationships
with
local
clergy
at
an
early
stage:
‘I
spoke
to
all
clergy
separately
before
they
came
in,
explaining
that
we
put
an
emphasis
on
God’s
love
and
the
need
to
be
sensitive
to
children
from
different
traditions.’
(Interview)
‘We
believe
in
being
prepared
to
respond
to
any
overtures
from
churches
and
we
respond
when
asked
for
any
information
for
say
the
parish
bulletin.’
(Interview)
As
difficulties
have
arisen
from
time
to
time
this
has
been
regarded
as
an
opportunity
to
build
stronger
relationships.
‘It
has
been
difficult
at
times,
but
we
have
tried
to
behave
appropriately
when
dealing
with
difficult
issues
and
this
has
developed
trust
with
the
churches.’
(Interview)
56
Churches
and
Christian
Ethos
in
Integrated
Schools
As
a
result
local
clergy
made
very
positive
comments
regarding
the
school:
‘The
relationship
is
excellent.
From
the
very
early
days
we
were
asked
to
take
Assembly
and
we
have
been
involved
ever
since.
We
have
been
involved
regularly
in
Assemblies…and
we
have
built
good
trust
and
respect…as
ministers
we
know
our
boundaries
and
try
to
tie
in
with
the
curriculum.’
(Interview)
‘They
primarily
have
a
Christian
ethos
which
seems
to
be
worked
out
very
strongly
although
it’s
also
crosscultural.
The
key
issue
is
the
personal
relationships
and
the
trust
and
respect
for
differences.
It
comes
from
the
key
people
and
personalities…the
principal
and
staff
are
excellent.’
(Interview)
All
local
clergy
are
invited
to
come
in
once
a
term
to
take
an
assembly.
The
school
has
a
good
relationship
with
Elim,
Baptist
and
Church
of
Ireland
clergy
who
regularly
take
assemblies.
The
Baptist
Church
presents
“The
Amazing
Journey”
an
interactive
journey
through
the
Bible,
children
have
visited
an
exhibition
in
the
Brethren
Hall
and
the
Salvation
Army
has
been
involved
in
the
P1
Dedication
Service.
The
school
also
has
an
exceptionally
good
relationship
with
the
local
Catholic
parish.
The
parish
priest
is
very
supportive,
comes
into
the
school
and
treats
the
pupils
as
children
of
the
parish
in
the
same
way
as
children
attending
the
Catholic
schools.
Protestant
children
also
take
part
in
the
Catholic
children’s
First
Communion
Service.
‘At
Mass
the
parish
priest
says
we
have
three
schools
in
the
parish
–
including
us
with
the
Catholic
schools’
(Interview)
‘In
preparation
for
the
sacraments
Millennium
children
are
invited
to
a
monthly
mass
which
is
organises
by
the
three
schools
(two
Catholic
schools
and
Millennium).
I
see
it
as
a
parish
preparation
not
a
school
preparation
and
so
Millennium
are
very
involved.
They
have
smaller
numbers
but
they
are
welcomed
very
warmly…
Confirmation
is
a
parish
celebration
rather
than
a
school
celebration.
The
children
used
to
be
in
school
uniforms
but
we
thought
that
was
divisive…the
folk
group
involves
children
from
all
the
schools
and
it
has
worked
out
very
well
–
it
is
a
great
success.
It’s
about
cherishing
all
the
children
of
the
parish
equally...and
its
good
that
other
P4s
come
to
the
first
communion
as
well.’
(Interview)
‘We
have
an
outstanding
relationship
with
the
Catholic
Church
here
its
been
the
opposite
of
my
experience
in
another
integrated
school.
Our
school
is
mentioned
as
a
part
of
the
community’
(Interview)
The
school
accessed
support
from
NICIE
to
develop
its
approach
to
RE
and
Christian
ethos.
They
decided
that
children
should
not
be
separated
for
RE.
The
teachers
provide
whole
class
teaching
and
then
work
in
small
groups
where
the
Catholic
children
do
preparation
for
sacraments
in
their
small
group
and
Protestant
children
use
“Delving
Deeper”
in
their
small
group.
57
Churches
and
Christian
Ethos
in
Integrated
Schools
‘I
am
not
happy
with
divided
RE
–
that
doesn’t
fit
with
our
integrated
ethos.’
(Interview)
‘All
of
the
teachers
plan
for
their
own
class
using
the
‘Alive
O’
materials.
This
is
taught
to
the
whole
class
and
then
we
split
into
groups
when
the
Catholic
children
do
the
preparation
work
and
the
Protestant
children
use
“Delving
Deeper.’”(Interview)
7.3
Lagan
College
Lagan
College
was
the
first
planned
integrated
school
in
Northern
Ireland.
From
the
very
beginning,
the
college
placed
an
emphasis
on
having
a
Christian
ethos
and
as
part
of
putting
that
ethos
into
practice,
established
a
shared
Catholic/Protestant
Chaplaincy.
‘The
idea
of
a
chaplaincy
was
part
of
the
original
vision
of
the
founders
of
Lagan
College.
They
took
a
decision
early
on
to
have
a
strong
Christian
ethos
as
an
outworking
of
Protestant/Catholic
integrated
ethos.’
(Interview)
‘Lagan
College
was
the
first
school
created
as
part
of
the
All
Children
Together
Movement
which
sought
to
educate
children
from
all
traditions
in
Northern
Ireland
together.
Although
not
linked
to
any
one
denomination
or
church,
the
college
was
created
with
a
strong
Christian
ethos
and
a
prominent
place
for
RE
which
would
be
taught
to
children
together,
ecumenically…Historically
the
churches
had
not
embraced
integrated
education,
and
Lagan
College
was
set
up
in
part
with
a
view
to
demonstrating
that
integrated
education
was
a
valid
expression
of
Christian
education.
Even
without
these
expedient
factors,
the
founders
were
convinced
the
college
should
be
Christian
in
nature.
Lagan
College
has
since
sought
to
be
broad
in
its
Christian
nature
(i.e.
not
associated
with
a
particular
expression
of
Christianity),
and
is
not
primarily
concerned
with
Christian
Catechesis,
although
it
does
support,
encourage
and
provide
this
on
occasion,
where
it
is
desired.
The
breadth
of
approach
means
that
the
college
is
not
a
place
where
anyone
should
feel
uncomfortable
with
their
own
beliefs
and
alternative
points
of
view
can
be
held
and
discussed.
Christian
faith
is
not
sought
as
a
condition
for
admission,
employment
or
association.
It
is
hoped
that
everyone
associated
with
the
college
would
have
an
understanding
of
its
ethos
and
be
broadly
supportive
of
it.
People
of
all
faiths
and
none
are
welcome
in
the
College.’
(Lagan
College,
March
2007)
58
Churches
and
Christian
Ethos
in
Integrated
Schools
The
approach
has
developed
over
the
years:
‘In
the
first
ten
years
interested
clergy
(including
a
Catholic
sister)
came
in
to
look
after
their
own
flock
and
they
met
in
separate
rooms…however
in
1992
after
much
fundraising
two
full
time
chaplains
were
appointed.’
(Interview)
The
role
of
the
two
full
time
chaplains
has
also
developed:
‘A
Protestant
and
Catholic
Chaplain
are
appointed
by
Governors
to
work
as
a
team
to
provide
spiritual,
denominational
and
pastoral
care.
The
facilities
of
the
Chaplaincy
are
available
to
all
the
staff
and
students
of
the
college,
of
all
denominations
and
faiths,
and
of
none.
The
Chaplains
are
responsible
for
planning
and
coordinating
assemblies,
involving
staff
and
students
as
much
as
possible.
Honorary
Chaplains
from
various
Christian
denominations
visit
periodically,
speaking
at
assemblies
and
meeting
with
the
fulltime
chaplains.
Denominational
care
(e.g.
preparation
for
sacraments)
is
provided,
at
the
request
of
parents.’
(Lagan
College,
2008)
In
practice
the
Chaplaincy
is
involved
in
a
range
of
activities:
‘The
Chaplaincy
plays
a
prominent
part
in
College
life.
The
Chaplains
take
a
joint
ecumenical
approach,
working
together
wherever
possible.
As
well
as
pastoral
care
of
staff
and
students,
the
Chaplains
coordinate
collective
worship
at
assemblies.
The
tone
of
assemblies
is
intended
to
be
welcoming
and
inclusive
and
can
be
led
by
chaplains,
members
of
staff,
students
and
visiting
speakers,
including
Honorary
Chaplains
from
various
Christian
denominations.’
(Lagan
College,
March
2007)
‘The
various
aspects
of
the
work
of
the
Chaplaincy
can
be
loosely
divided
into
the
spiritual,
the
pastoral,
the
denominational,
the
integrative,
the
social
and
the
administrative.
These
overlap
in
various
and
interesting
ways
in
any
one
day,
whether
within
the
Chaplaincy
‘hut’,
around
the
school,
in
the
classroom,
in
the
staff
room,
in
the
Assembly
Hall,
or
whether
with
students,
colleagues,
parents,
pastpupils
or
visitors.’
(Lagan
College
Chaplaincy,
2008)
This
includes
worship,
mainly
through
assemblies:
‘The
themes
for
the
larger
Assemblies
followed
the
seasons
of
the
Church
Year,
interspersed
with
issues
of
global
and
local
concern.
Such
Assemblies
are
often
linked
with
fundraising
or
campaigning
throughout
the
school
(see
section
on
Fundraising).
Representatives
from
Christian
Aid,
Trocaire
and
Concern
came
to
the
large
Assemblies
at
appropriate
times
throughout
the
year.
While
Christian
themes
are
still
the
main
focus
in
our
school
worship,
we
are
increasingly
aware
of
the
need
to
include
reference
to
and
explanation
of
particular
feasts
and
customs
of
other
faith
traditions.
This
year,
we
highlighted
the
increasingly
multicultural
nature
of
our
school
community.
59
Churches
and
Christian
Ethos
in
Integrated
Schools
Throughout
the
year,
staff
members
and
students
were
involved
in
readings,
prayers,
drama,
music,
light
and
sound,
and
visual
technology.
The
usual
‘special’
extended
Assemblies
at
Harvest,
Remembrance,
Christmas,
Ash
Wednesday,
and
Holy
Week
were
held
during
the
school
day.
Climate
Change
was
the
theme
of
our
Harvest
Assembly
and
the
“harvest
of
coins”
was
given
to
the
victims
of
the
flooding
in
Africa,
through
Christian
Aid.
A
special
aspect
of
Remembrance
this
year
was
the
focus
on
the
Blitz
in
Belfast
as
well
as
an
overview
of
the
history
of
the
Troubles.
Staff
members
shared
their
own
experiences
and
family
memories.
The
Christmas
Assembly
had
a
special
emphasis
on
how
Christmas
is
celebrated
in
the
home
countries
of
some
of
our
students,
e.g.
South
Africa,
India
and
Poland.
Our
Holy
Week
Assembly
focused
on
the
symbols
associated
with
Holy
Thursday,
Good
Friday,
Holy
Saturday
and
Easter
Sunday.
The
use
of
photographs
of
these
symbols
in
various
places
throughout
the
school,
as
well
as
the
actual
symbols
used
during
the
Assembly,
gave
food
for
thought.’
(Lagan
College
Chaplaincy,
2008)
The
Chaplains
also
arrange
a
series
of
visits
to
churches.
For
example,
each
Year
8
class
visits
a
Catholic
and
a
Protestant
Church.
Over
the
years
the
Chaplains
have
made
contact
with
more
than
20
churches.
The
role
of
the
chaplains
also
includes
a
pastoral
dimension:
The
chaplains
complement
the
role
of
the
Pastoral
Teams
by
providing
a
"dropin"
facility
for
all
students
on
a
daily
basis,
at
break
and
lunchtime.’
(Lagan
College,
2008)
‘The
Chaplaincy
continues
to
be
a
safe
place
for
all
students
and
staff
of
whatever
religious
background
or
of
none.
The
Chaplains
are
privileged
to
be
invited
into
the
lives
of
others,
sharing
their
joys
and
sorrows…The
‘drop
in’
facility
at
break
and
lunchtime
was
used
on
a
daily
basis.
Often
both
rooms
are
used
simultaneously.
More
formal
onetoone
appointments
were
made
with
students
going
through
a
difficult
time,
such
as
bereavement,
separation
of
parents,
illness
in
the
family,
bullying,
conflict
with
friends,
etc.
Difficulty
in
making
the
transition
to
secondary
school
can
be
a
big
issue
for
some
Year
8
students.
It
is
a
real
privilege
when
students
ask
us
to
pray
with
and
for
them
and
their
families.
Increasingly
parents
have
made
contact
with
the
Chaplaincy
mainly
for
pastoral
reasons,
through
phone
calls
and
visits.
The
link
with
the
Parents’
Council
is
kept
through
Sr
Anne’s
regular
attendance
at
the
monthly
meetings,
during
which
she
keeps
them
informed
about
the
work
of
the
Chaplaincy.’
(Lagan
College
Chaplaincy,
2008)
‘As
chaplains
for
many
students
we
are
the
face
of
the
church.’
(Interview)
The
Catholic
Chaplain
also
provides
denominational
care:
‘Preparation
of
students
for
the
Sacrament
of
Confirmation
has
always
been
part
of
Sr
Anne’s
work.
This
usually
takes
place
after
school
or
at
lunchtime.
Over
the
last
ten
years,
over
40
students
have
been
prepared
for
60
Churches
and
Christian
Ethos
in
Integrated
Schools
Confirmation.
A
few
of
these
were
also
prepared
for
Baptism
and
Holy
Communion.’
(Lagan
College
Chaplaincy,
2008)
The
chaplaincy
is
also
active
in
promoting
integration,
reconciliation
and
justice
issues:
‘Our
Christian
Ethos
seeks
to
develop
the
College
as
a
place
of
reconciliation.
Forgiveness
and
compassion
are
practiced
as
a
means
of
developing
the
whole
person.
Reconciliation
involves
removing
barriers
between
all
those
who
share
College
life,
thus
people
are
equipped
to
bring
reconciliation
across
the
divisions
across
the
world.’
(Lagan
College,
March
2007)
‘Integration
is
at
the
heart
of
the
Chaplaincy
and
needs
to
permeate
every
aspect
of
school
life.
The
fact
that
Lagan
College
was
founded
with
the
specific
intention
of
breaking
down
the
‘dividing
walls’
of
hostility
and
ignorance
in
Northern
Ireland
remains
a
founding
imperative
and
inspiration.
The
choice
to
be
a
Christian
school
is
also
central
to
this
founding
spirit.
The
process
of
integrating
includes
other
areas
of
diversity
such
as
ability,
special
needs,
gender,
and
the
increasing
growth
in
diversity
of
religion
and
culture.
With
the
constant
changes
in
society,
the
improved
situation
in
Northern
Ireland
and
the
demands
of
an
everchanging
educational
policy,
it
is
important
that
issues
of
integration
are
kept
to
the
fore.
The
integration
we
desire
for
our
students
must
be
modeled
among
staff.
Now
that
the
Stormont
Assembly
has
been
up
and
running
for
a
year,
there
is
a
new
climate
of
hope
and
confidence.
Yet
the
wounds
of
hurt
and
division
run
deep,
and
the
walls
of
separation
still
stand.
There
is
still
much
work
to
be
done
and
many
bridges
to
be
built
across
the
continuing
divide…
The
raising
of
awareness
of
justice
issues
is
very
important
in
the
work
of
the
Chaplaincy.
This
concern
is
expressed
in
the
Assemblies,
through
fundraising,
and
in
particular
through
the
Justice
Group,
made
up
of
Year
13
and
14
students
who
come
to
the
Chaplaincy
each
Tuesday
at
lunchtime.
The
group
focuses
mainly
on
global
issues...Schools
Across
Borders
(SAB)
was
a
new
and
exciting
initiative
introduced
to
Sixth
Form
students
through
the
Chaplaincy.
Nine
Year
14
students
availed
of
the
opportunity
to
link
with
schools
in
Israel
and
Palestine
as
well
as
with
schools
in
the
North
and
South
of
Ireland.’
(Lagan
College
Chaplaincy,
2008)
(Lagan
College
Chaplaincy,
2008)
To
date,
Lagan
College
has
been
the
only
integrated
school
in
Northern
Ireland
to
develop
a
full
time
chaplaincy
of
this
kind.
A
few
schools
consulted
in
the
survey
expressed
an
interest
in
developing
a
full
time
chaplaincy
but
they
saw
a
lack
of
funding
for
this
as
the
main
barrier.
61
Churches
and
Christian
Ethos
in
Integrated
Schools
In
2008,
Lagan
College
celebrated
25
years10
of
its
chaplaincy
with
a
booklet
that
stated:
‘Prayers
have
been
spoken,
debates
have
raged
and
silence
has
been
kept.
Conversations
and
dialogues
have
taken
place,
some
leading
to
greater
understanding
between
people,
some
leading
to
reconciliation.
There
is
no
doubt
the
Chaplaincy
is
a
special
place.’
(Killick,
2008)
7.4
Mill
Strand
Integrated
Primary
School
Mill
Strand
Integrated
Primary
School
in
Portrush
recently
celebrated
its
20th
Anniversary.
To
reflect
the
ethos
of
the
school,
it
was
decided
to
organise
a
special
anniversary
event
with
a
spiritual
dimension,
alongside
the
other
20th
Anniversary
celebrations.
The
school
decided
to
develop
a
‘Walking
Carol
Service’.
This
involved
a
torchlight
walk
and
candlelit
Carol
Service
between
the
Roman
Catholic
and
Church
of
Ireland
churches
in
Portrush.
The
local
clergy
were
approached
and
agreed
to
facilitate
the
event.
The
children
from
Mill
Strand
met
firstly
in
St
Patrick’s
Roman
Catholic
Church
in
Portrush
for
a
candlelit
Carol
Service.
Following
the
service
the
children
then
walked
together,
singing
carols
and
carrying
torches,
through
the
centre
of
Portrush
to
the
Church
of
Ireland
Church.
The
Church
of
Ireland
Rector
welcomed
the
children
at
the
door
of
the
church
and
the
children
sang
a
carol
outside
before
entering
the
church
hall.
The
children
and
their
families
then
had
refreshments
together
in
the
Church
of
Ireland
hall
and
there
was
also
a
charity
collection
to
support
a
project
in
Malawi.
Following
the
success
of
the
event,
the
school
is
planning
to
develop
it
further
in
the
future
to
include
stops
during
the
torchlight
walk
to
sing
carols
outside
other
churches
in
the
main
street
en
route
between
the
two
churches.
Positive
feedback
on
the
event
highlighted
the
unique
nature
of
the
walking
carol
service
as
a
public
symbol
of
reconciliation
in
Portrush.
‘The
Walking
Carol
Service
was
very
symbolic.
It
made
people
confront
the
principle
of
integration
rather
than
ignore
it…it
was
very
visible,
very
tangible…There
was
something
very
special
about
that
experience
–
it
was
very
powerful
for
the
children
and
it
was
powerful
for
us
as
parents
who
are
non
church
goers.’
(Interview)
10
During
this
time
Lagan
College
has
been
awarded
both
the
Templeton
Award
and
the
Coventry
Cross
of
Nails
62
Churches
and
Christian
Ethos
in
Integrated
Schools
7.5
Oakgrove
Integrated
Primary
School
As
an
expression
of
its
Christian
ethos,
Oakgrove
Integrated
Primary
School
in
Derry/Londonderry
has
developed
a
special
annual
P7
assembly.
The
assembly
celebrates
the
Catholic
children
who
have
made
confirmation.
It
also
celebrates
the
practice
of
children
of
Protestant
and
other
faiths
and
celebrates
the
talents
of
the
children
of
all
faiths
and
none.
Parents
are
invited
to
the
assembly.
Catholic
children
who
have
made
confirmation
wear
their
confirmation
clothes
and
the
other
children
wear
their
school
uniforms.
The
Catholic
children
explain
the
meaning
of
confirmation,
the
Protestant
children
talk
about
their
churches
and
others
such
as
Mormons
and
Hindus
explain
their
faith.
The
children
who
do
not
practice
a
religious
faith
talk
about
their
unique
talents.
The
children,
parents
and
staff
spread
out
around
room
and
sing
hymns
together.
The
school
describes
the
event
as
“an
overt
celebration
of
difference”.
Below
is
the
script
for
a
recent
P7
Assembly
at
Oakgrove.
Oakgrove
Integrated
Primary
School
P7
Assembly
‘Child
We
would
like
to
welcome
you
all
to
our
Primary
7
Assembly.
As
everyone
knows
our
school
is
an
integrated
school,
which
welcomes,
respects
and
cherishes
children
of
all
faiths
and
none.
It
is
committed
to
educating
Protestant
and
Catholic
children
together
and
to
helping
us
all
to
understand
and
learn
more
about
our
different
traditions
as
well
as
learning
about
things
that
bind
us
together.
We
would
like
to
invite
you
all
to
join
with
us
in
singing:
“Together”.
Child
(Non
Confirmation)
On
Saturday
**
May,
our
Roman
Catholic
friends
were
confirmed.
The
Sacrament
took
place
in
St.
Oliver
Plunkett
Church,
Strathfoyle.
Some
of
us,
their
friends,
went
to
watch
this
important
ceremony.
Child
(Non
Confirmation)
Confirmation
is
held
by
all
Christian
Churches
which
baptise
babies.
What
is
important
in
all
churches
is
that
the
person
being
confirmed
wants
to
make
their
own
promise
about
being
a
Christian
so
that
they
make
again
(or
confirm)
the
promises
which
were
made
for
them
when
they
were
babies.
Now
some
of
our
Catholic
friends
will
tell
you
about
their
Confirmation.
63
Churches
and
Christian
Ethos
in
Integrated
Schools
Child
(Confirmation)
The
ceremony
of
confirmation
in
the
Catholic
Church
begins
with
a
renewal
of
our
baptismal
vows.
During
our
confirmation,
Bishop
Hegarty
signed
our
foreheads
with
a
cross
and
said,
“Be
sealed
with
the
gift
of
the
Holy
Spirit”.
The
Holy
Spirit
will
now
remain
constantly
with
us
as
we
work
with
other
people
in
our
community
to
make
the
world
a
better
place
for
us
to
live
in.
During
Confirmation
Bishop
Hegarty
prayed
that
the
Holy
Spirit
would
pour
out
gifts
of
Love
upon
us.
Child
(Confirmation)
The
gift
of
the
Holy
Spirit
helps
us
in
different
ways
throughout
our
lives
to
work
for
God’s
Kingdom
on
Earth.
The
Holy
Spirit
gave
us
these
gifts:
Child
The
Gift
of
Wisdom
This
is
the
gift
of
seeing
things
as
God
sees
them.
Child
The
Gift
of
Understanding
This
is
the
gift
of
realising
how
to
love
God
and
others
as
Jesus
did
and
others
as
Jesus
did.
Child
The
Gift
of
Right
Judgement
This
is
the
gift
of
knowing
what
to
do
in
difficult
situations.
Child
The
Gift
of
Courage
This
is
the
gift
of
being
able
to
carry
out
what
we
know
is
right
despite
opposition.
Child
The
Gift
of
Knowledge
This
is
the
gift
of
knowing
and
loving
God
the
Father
and
Jesus.
Child
The
Gift
of
Reverence
This
is
the
gift
of
loving
and
reverencing
God
as
Jesus
did.
64
Churches
and
Christian
Ethos
in
Integrated
Schools
Child
The
Gift
of
Wonder
and
Awe
in
God’s
Presence
This
is
the
gift
of
knowing
the
holiness
of
God
and
the
fear
of
losing
His
love.
Child
These
gifts
of
the
Holy
Spirit
bear
fruit
in
our
lives.
This
means
that
others
can
see
the
effects
of
the
Holy
Spirit
in
our
lives,
in
our
work,
in
our
families
and
in
the
way
we
treat
others.
The
fruits
of
the
Holy
Spirit
are:
Child
Love
When
we
try
to
live
our
lives
full
of
love
for
God
and
for
others.
Child
Joy
When
we
try
to
be
full
of
joy
because
of
God’s
goodness
to
us.
Child
Peace
When
we
try
to
live
in
peace
with
God
and
with
people
around
us.
Child
Kindness
When
we
try
to
be
kind
to
those
around
us.
Child
Patience
When
we
try
to
be
patient
with
those
around
us.
Child
Goodness
When
we
try
to
put
the
needs
of
others
first.
Child
Faithfulness
When
we
are
true
and
faithful
to
those
around
us.
65
Churches
and
Christian
Ethos
in
Integrated
Schools
Child
Gentleness
When
we
try
to
be
gentle
with
other
people.
Child
SelfControl
When
we
try
to
have
selfcontrol
and
control
our
temper.
Child
During
the
service
of
enrolment
which
took
place
in
St.
Columb’s
Church,
Chapel
Road
we
sang
“We
are
the
Greatest”.
Child
Protestant
Churches
also
hold
services
of
Confirmation,
but
they
usually
take
place
when
their
younger
people
are
a
little
older.
In
the
Church
of
Ireland,
confirmation
takes
place
in
the
early
teen
years
when
the
young
person
is
old
enough
to
answer
for
himself
or
herself.
It
also
involves
the
laying
on
of
hands
by
a
Bishop
and
it
is
also
taught
that
the
person
being
confirmed
receives
the
gift
of
the
Holy
Spirit.
Child
In
the
Presbyterian
Churches,
members
are
not
confirmed
in
the
same
way.
Admission
to
receive
communion
is
open
to
young
people
in
their
mid teens.
They
must
show
a
personal
commitment
to
the
Christian
faith.
They
may
be
received
into
the
membership
of
the
Church
at
a
special
service,
which
is
about
a
week
before
their
first
communion.
Child
In
the
Methodist
Church,
children
become
full
members
of
the
church
when
they
are
teenagers.
They
are
encouraged
to
choose
membership
themselves.
At
the
age
of
25,
they
may
take
part
in
a
service
to
become
full
members.
From
this
point
onwards,
they
can
take
communion.
Child
Jehovah
Witnesses
do
not
make
confirmation,
but
we
regularly
attend
meetings
where
we
learn
about
God
and
how
they
can
become
close
to
him.
Child
The
Apostolic
Church
practises
the
sacraments
of
Baptism
by
immersion,
the
Lord’s
Prayer
and
Communion.
The
service
itself
comprises
of
worship,
prayer
and
teaching.
66
Churches
and
Christian
Ethos
in
Integrated
Schools
Child
In
the
Church
of
Jesus
Christ
of
Latter
Day
Saints,
we
believe
that
you
must
have
faith
in
Jesus
Christ
and
understand
the
principle
of
Repentance
that
Jesus
Christ
atoned
for
our
sins.
At
the
age
of
8,
we
may
be
baptised
by
a
man,
who
holds
the
office
of
a
priest
or
an
elder
in
the
Holy
priesthood.
We
receive
the
gift
of
the
Holy
Ghost
by
a
man
who
holds
the
Melchizedek
Priesthood
and
if
we
live
our
lives
right,
the
Holy
Ghost
will
always
be
with
us
as
a
shield
and
protection
against
evil.
The
Holy
Ghost
will
bear
witness
to
us
by
a
warm
feeling
in
our
hearts
and
will
give
peace
to
our
minds
when
we
are
taught
the
truths
of
Jesus
Christ.
Child
All
Christians
whether
Protestants
or
Catholic,
believe
that
the
most
important
thing
in
life
is
to
try
and
follow
the
teachings
of
Jesus
and
to
become
the
people
he
wants
us
to
be.
Let
us
close
our
eyes
and
say
together
the
prayer
that
Jesus
taught
us
all:
Our
Father…’
7.6
Kilbroney
Controlled
Integrated
Primary
School
Kilbroney
is
a
Controlled
Integrated
Primary
School
in
Rostrevor
that
has
been
through
the
process
of
transformation.
The
school
has
been
successful
in
developing
a
positive
working
relationship
with
and
between
Catholic
and
Protestant
clergy
and
the
school.
These
relationships
have
developed
over
the
years,
since
the
early
days
when
the
school
first
transformed.
At
first
the
school
experienced
a
reticence
from
Catholic
clergy,
similar
to
that
experienced
in
other
parts
of
Northern
Ireland.
‘The
Catholic
Church
was
not
very
encouraging
to
parents
at
first
and
there
was
virtually
no
involvement
but
this
has
change
a
lot
over
the
past
ten
years…interaction
with
the
Catholic
Church
has
improved
a
lot.’
(Interview)
However
the
relationship
improved
through
the
influence
of
supportive
clergy
and
a
positive
approach
by
the
school.
‘In
the
early
days
after
transformation,
Catholic
parents
organised
preparation
for
First
Communion
but
then
a
Catholic
teacher
with
the
Catholic
Certificate
was
appointed
and
since
then
we
have
been
treated
like
any
other
school.’
(Interview)
‘The
Catholic
parish
accepts
us.’
(Interview)
‘The
Bishop
treats
us
like
the
other
schools
in
Rostrevor
and
we
are
included.’
(Interview)
67
Churches
and
Christian
Ethos
in
Integrated
Schools
It
is
now
considered
normal
for
the
parish
priest
to
visit
the
school.
‘I
would
go
in
myself
a
few
times
a
term
and
I
would
go
into
Assembly.
There
is
a
dedicated
Catholic
teacher
who
takes
preparation
for
the
sacraments.
I
work
along
with
her
and
she
does
a
good
job.’
(Interview)
However,
the
Catholic
policy
on
not
nominating
Catholic
representatives
to
the
Board
of
Governors
on
transformation
prevents
any
formal
role
in
shared
governance
of
the
school.
‘The
Bishop
was
asked
to
nominate
two
Catholic
representatives
for
the
Board
of
Governors
but
he
has
never
nominated,
so
there
is
no
formal
Catholic
representative.
However
the
Church
of
Ireland
transferors
went
out
of
their
way
to
invite
two
Catholics
onto
the
board
of
Governors
instead.’
(Interview)
On
transformation
some
Protestant
parents
were
concerned
and
some
parents
who
had
chosen
the
school
because
they
didn’t
want
a
Catholic
influence
also
expressed
concern.
However,
the
Church
of
Ireland
has
a
strong
historic
connection
to
the
schools
and
this
was
maintained
following
transformation.
Two
Church
of
Ireland
clergy
sit
on
the
Board
of
Governors,
visit
the
school,
take
assemblies
and
take
a
particular
interest
in
the
school.
‘The
Church
of
Ireland
role
is
welcomed
by
the
governors
–they
are
not
trying
to
push
Anglicanism
onto
the
school.’
(Interview)
The
Catholic
and
Protestant
clergy
co‐operate
in
relation
to
the
school
and
value
the
contribution
of
the
school
to
good
cross
community
relations
in
Rostrevor.
‘The
Protestant
children
sing
in
the
choir
in
the
Catholic
Church
on
the
day
of
First
Communion
–that
means
a
lot.’
(Interview)
Kilbroney
refers
to
its
transforming
status
in
its
RE
Policy:
‘We
at
Kilbroney
Integrated
Primary
School
are
committed
to
providing
appropriate
religious
education
for
all
our
pupils.
The
common
aim
of
this
teaching
is
that
the
Christian
ethos
underpins
our
whole
approach.
This
is
in
line
with
the
NICIE
Statement
of
Principles.
As
a
transforming
school
we
appreciate
that
we
must
endeavour
to
give
both
traditions
equal
weighting.
We
also
recognise
that
there
is
a
place
in
our
school
for
those
children
from
outside
the
main
religious
traditions.
Appropriate
provision
will
be
made
for
children
from
religious
minorities.
The
needs
and
wishes
of
parents
will
be
accommodated
where
possible.
Religious
Education
in
our
school
fosters
understanding
that
diversity
exists
on
a
global
as
well
as
a
local
scale.
We
would
aim
to
encourage
children
to
appreciate
the
many
different
beliefs
and
help
them
developing
an
understanding.’
(Kilbroney
Integrated
Primary
School,
2008)
68
Churches
and
Christian
Ethos
in
Integrated
Schools
The
school’s
RE
curriculum
includes
a
strand
on
“Religious
Education
for
Mutual
Understanding”.
‘All
primary
school
pupils
in
Northern
Ireland
follow
the
Core
Syllabus
for
RE
agreed
by
the
four
mainstream
churches.
As
an
integrated
school
we
have
included
a
strand,
Religious
Education
for
Mutual
Understanding,
to
encourage
better
understanding
of
our
various
denominations
and
traditions.
At
Key
Stage
Two
the
pupils
are
made
aware
of
the
existence
of
other
world
religions
in
addition
to
Christianity…
Religious
Education
for
Mutual
Understanding
Key
Stage
1
…Through
participation
in
school
services
at
various
churches,
visits
of
clergy
to
school,
and
discussion
of
these
events
within
class,
children
will
be
helped
to
appreciate
the
range
and
diversity
of
Christian
traditions
that
exist.
The
objectives
are:
• •
Children
should
know
that
there
are
a
number
of
different
Christian
denominations
and
churches
Children
should
have
experience,
through
school
services,
of
worshipping
in
churches
of
at
least
two
different
traditions/denominations
Key
Stage
2
This
element
of
the
curriculum
will
be
timetabled
separately,
in
order
to
provide
opportunities
for
joint
discussion
about
religious
matter
specific
to
each
tradition
and
about
the
integrated
nature
of
the
school.
These
objectives
are:
• • •
That
the
children
will
have
an
understanding
and
appreciation
of
each
other’s
religious
traditions
and
cultural
differences;
That
they
will
have
a
greater
tolerance
and
respect
for
each
other;
That
the
children
will
have
an
awareness
that
there
are
other
faiths
practiced
around
the
world
Areas
covered
include:
• • • •
Places
of
Worship;
Methods
of
Worship;
Signs
and
symbols;
Special
days/festivals
Catholic
Instruction
in
P4
and
P7
including
Prayers,
Sacraments,
Confirmation,
The
Mass,
The
Catholic
Church,
Devotion
to
Mary
and
the
Saints
(Kilbroney
Integrated
Primary
School,
2008)
69
Churches
and
Christian
Ethos
in
Integrated
Schools
8
Conclusions
‘I
think
the
Churches
have
been
hard
on
the
integrated
sector.
We
haven’t
given
them
significant
recognition
of
all
they
have
done
against
the
odds
and
without
the
Churches.
They
have
worked
through
a
lot
of
issues
on
how
to
share.
They
have
a
lot
to
teach
us
and
their
expertise
should
be
tapped.
Because
we
have
been
protective
of
our
own
sector
we
have
not
been
able
to
offer
as
much
support
as
we
should.’
(Interview)
The
main
conclusions
of
the
research
are
as
follows:
Relationship
Between
Integrated
Schools
and
Churches
8.1
To
date,
none
of
the
churches
has
played
a
formal
role
in
the
development
of
integrated
education
in
Northern
Ireland.
8.2
The
churches
have
tended
to
prioritise
the
protection
of
existing
schools
(maintained
and
controlled
schools)
over
which
they
have
governance,
over
support
for
or
involvement
in
the
development
of
integrated
education
in
Northern
Ireland.
8.3
Catholic
clergy
have
discouraged
Catholic
parents
from
sending
their
children
to
integrated
schools.
However
in
recent
years,
there
is
evidence
of
a
“softening”
to
a
more
“pragmatic”
approach
towards
Catholic
parents
choosing
integrated
schools.
There
is
now
a
range
of
approaches
among
different
Catholic
Dioceses
and
different
Catholic
clergy.
8.4
Protestant
clergy
have
expressed
a
level
of
support
that
is
conditional
on
integrated
schools
not
impacting
negatively
on
controlled
schools
on
which
they
are
transferors.
The
Church
of
Ireland,
Presbyterian
and
Methodist
Churches,
while
not
proactive
in
the
development
of
integrated
education,
are
supportive
of
integrated
schools
as
long
as
they
do
not
impact
negatively
on
controlled
schools.
8.5
Recently,
the
Presbyterian
Church
has
publicly
encouraged
its
ministers
to
play
a
full
part
within
local
integrated
schools.
8.6
The
transforming
of
controlled
schools
has
become
a
contentious
issue
for
Protestant
Churches
who
are
transferors,
as
no
Catholic
school
has
ever
transformed
and
Bishops
do
not
take
up
the
invitation
to
appoint
Catholic
governors
to
the
places
allocated
to
them
within
the
Board
of
Governors
of
transformed
Controlled
Integrated
Schools.
8.7
The
vast
majority
of
integrated
schools
in
Northern
Ireland
regard
links
with
churches
as
important
and
actively
try
to
develop
such
links
with
local
churches.
70
Churches
and
Christian
Ethos
in
Integrated
Schools
8.8
Most
integrated
schools
have
a
relationship
with
their
local
Church
of
Ireland
(73%),
Roman
Catholic
(68%)
and
Presbyterian
(66%)
Churches.
8.9
The
main
types
of
link
with
local
churches
are
pupil
visits
to
churches,
conduct
of
worship
in
school
and
church
services,
use
of
church
premises
for
school
events
and
preparation
and
reception
for
Roman
Catholic
sacraments.
8.10
The
majority
of
integrated
schools
are
visited
by
clergy
at
least
once
a
term.
8.11
Two
fifths
of
integrated
schools
have
tried
unsuccessfully
to
establish
a
relationship
with
a
local
church.
Just
under
a
quarter
of
integrated
schools
have
been
unsuccessful
in
trying
to
establish
a
relationship
with
a
local
Roman
Catholic
Church.
8.12
More
than
half
of
integrated
schools
have
received
public
support
from
local
clergy.
8.13
Just
over
a
third
of
integrated
schools
have
experienced
public
opposition
by
clergy,
mainly
Catholic
clergy
making
public
statements
discouraging
Catholic
parents
from
choosing
an
integrated
school
rather
than
a
Catholic
school.
8.14
Just
over
half
of
integrated
schools
do
not
have
a
relationship
with
faith
communities
other
than
Christian.
Among
the
just
under
half
of
schools
that
do
have
a
relationship
with
different
faith
communities,
this
tends
to
be
developed
through
parents
rather
than
through
formal
links
with
religious
leaders.
8.15
The
vast
majority
of
integrated
schools
have
never
declined
an
approach
to
develop
links
from
a
church
or
other
faith
group.
Christian
Ethos
in
Integrated
Schools
8.16
The
nature
of
the
relationship
between
clergy
and
local
integrated
schools
is
often
dependent
on
the
personal
views
of
both
principals
and
local
clergy.
8.17
The
majority
of
integrated
schools
indicate
in
their
prospectus
or
mission
statement
that
they
have
a
Christian
ethos.
8.18
Most
integrated
schools
describe
their
school’s
approach
to
religion
as
either
“all
faiths
and
none”
or
Christian.
This
reflects
an
approach
that
is
primarily
Christian,
but
that
includes
people
of
different
faiths
as
well
as
people
of
no
religious
faith.
8.19
The
approach
to
Christian
ethos
of
a
particular
school
is
often
dependent
on
the
personal
views
of
the
principal
and
staff
of
the
school.
8.20
Integrated
schools
are
facing
the
challenge
of
having
a
Christian
ethos
within
an
increasingly
diverse
society
and
in
the
context
of
an
increase
in
secularism
and
atheism.
71
Churches
and
Christian
Ethos
in
Integrated
Schools
8.21
The
main
ways
in
which
integrated
schools
reflect
their
Christian
ethos
is
through
Assemblies,
the
RE
Curriculum
and
promoting
values
such
as
respect,
tolerance
and
caring.
8.22
The
majority
of
the
schools
have
weekly
assemblies
and
over
half
of
the
schools
include
a
religious
dimension
in
all
assemblies.
The
two
main
religious
occasions
celebrated
in
the
majority
of
integrated
schools
are
Carol/Nativity
Services
and
Harvest
Services.
8.23
Some
integrated
schools
have
put
considerable
energy
and
attention
into
how
they
work
out
their
Christian
ethos
in
practice
in
a
way
that
is
inclusive
of
all
the
children
at
the
school.
Other
Issues
8.24
Most
integrated
schools
have
not
had
a
religious
event
in
the
school
that
proved
to
be
contentious.
Where
events
have
proved
contentious
this
has
usually
involved
complaints
by
a
small
number
of
parents.
8.25
Most
integrated
schools
either
have
no
policy
or
an
open
policy
on
the
display
of
religious
symbols.
8.26
There
is
a
range
of
models
of
good
practice
around
relationships
with
churches
and
Christian
ethos
in
within
integrated
schools
that
other
schools
can
learn
from.
72
Churches
and
Christian
Ethos
in
Integrated
Schools
9
Relevant
Issues
for
Consideration
As
a
result
of
the
issues
raised
in
this
research
the
following
questions
are
offered
for
further
consideration:
9.1
Is
it
possible
for
the
churches
in
Northern
Ireland,
alongside
their
main
priority
of
protecting
their
own
school
sectors,
to
develop
new
models
of
shared
faith
schools
as
a
contribution
towards
peace
and
reconciliation
in
a
divided
society?
If
so,
how?
9.2
What
needs
to
happen
to
encourage
the
minority
of
Catholic
clergy
who
are
not
yet
prepared
to
enter
an
integrated
school
within
their
parish
to
develop
a
positive
relationship
with
their
local
integrated
school?
9.3
How
can
the
four
major
churches
be
supported
to
develop
a
dialogue
to
discuss
contentious
issues
regarding
education
such
as
transformation,
the
Bain
Report,
integrating
education
and
the
impact
of
their
approaches
on
community
relations?
9.4
How
can
integrated
schools
develop
more
formal
links
with
the
local
leaders
of
different
faith
communities
e.g.
Muslim?
9.5
Why
do
most
integrated
schools
either
have
no
policy
or
an
open
policy
on
the
display
of
religious
symbols?
9.6
Is
there
a
need
for
more
than
one
integrated
school
in
Northern
Ireland
to
have
a
full
time
chaplaincy?
9.7
How
can
integrated
schools
be
supported
to
develop
their
Christian
and
“all
faiths
and
none”
ethos
in
practice?
73
Churches
and
Christian
Ethos
in
Integrated
Schools
Appendix
I:
Research
Advisory
Group
Research
Advisory
Group
Members
1) Bill
Brown
2) Margaret
Kennedy
3) Helen
Killick
4) Terry
McMackin
NICIE
/
ACT
Research
Advisory
Group:
Focus
Group
Questions
16th
October
2007
1. How
do
you
see
nature
of
the
relationship
between
the
four
main
churches
and
the
integrated
sector?
2. What
do
you
think
should
the
relationship
be
ideally?
3. What
do
you
think
needs
to
change?
4. How
do
you
see
current
practice
in
integrated
schools
regarding
Christian
ethos?
5. What
do
you
think
should
be
the
practice
ideally?
6. What
needs
to
change?
7. Can
you
suggest
any
particular
models
of
good
practice
in
church
/
integrated
school
relationships?
8. Have
you
any
other
comments?
74
Churches
and
Christian
Ethos
in
Integrated
Schools
Appendix
II:
Schools
Survey
INTEGRATED
SCHOOLS
TELEPHONE/EMAIL
QUESTIONNAIRE
CONFIDENTIAL
This
is
a
confidential
survey
of
integrated
schools
in
Northern
Ireland.
It
is
being
carried
out
as
part
of
a
research
study
into
Churches
and
Christian
Ethos
in
Integrated
Schools
in
Northern
Ireland.
The
research
was
initiated
by
ACT
and
NICIE
and
is
being
carried
out
by
independent
consultants
Macaulay
Associates.
If
replying
by
email,
please
return
to
[email protected]
RELATIONSHIP
WITH
CHURCHES
1. How
important
are
links
with
local
churches
for
your
school?
VERY
IMPORTANT
IMPORTANT
UNIMPORTANT
VERY
UNIMPORTANT
2. Does
your
school
actively
try
to
develop
links
with
local
churches?
YES/NO
3. If
YES,
how
do
you
do
this?
75
Churches
and
Christian
Ethos
in
Integrated
Schools
4. With
which
churches
does
your
school
have
a
relationship?
5. How
often
do
clergy
from
each
of
these
churches
visit
your
school?
(please
give
details
for
each
clergy)
6. Which
of
these
roles
do
local
churches
play
in
your
school?
Please
tick
where
appropriate
and
give
details
for
each
church.
• Conduct
of/participation
in
worship
in
school
e.g.
in
assemblies
• Conduct
of/participation
in
worship
in
church
services
e.g.
first
communion,
harvest.
If
ticked,
please
specify
both
which
church/churches
and
type
of
service?
• Pastoral
role
•
• Formal
chaplaincy
role
Informal
contact
with
staff
Preparation
for
sacraments
•
Pupil
visits
to
churches
•
Teaching
of
RE/support
for
RE
teachers
Use
of
church
premises
for
school
events
Involvement
of
church
staff
other
than
clergy
(e.g.
youth
workers)
•
•
• •
•
Board
of
Governors
Other
(please
give
details)
76
Churches
and
Christian
Ethos
in
Integrated
Schools
7. Are
there
any
local
churches
with
which
you
have
tried
unsuccessfully
to
establish
a
relationship?
YES/NO
8. If
YES,
which
church/churches?
9. If
clergy
have
declined
to
become
involved
in
your
school,
what
reasons,
if
any,
have
they
given?
10. Have
you
experienced
any
instances
where
links
were
established,
then
severed,
by
clergy?
YES/NO
11. If
YES,
why
you
think
this
happened?
12. Have
you
received
any
public
support
for
your
school
from
local
clergy?
YES/NO
13. If
YES,
what
form
did
this
support
take?
(E.g.
spoken/written
public
support
by
clergy;
church
members
encouraged
to
become
involved
in
the
school,
etc.)
77
Churches
and
Christian
Ethos
in
Integrated
Schools
14. Have
you
been
aware
of
any
overt
opposition
by
clergy
towards
your
school?
YES/NO
15. If
YES,
what
form
did
such
opposition
take
(e.g.
spoken
/written
public
opposition
by
clergy;
church
members
discouraged
from
enrolling
children,
etc.)?
16.
Does
your
school
have
a
relationship
with
other
faith
communities?
(E.g.
Muslim)
YES/NO
17. If
YES,
how
were
these
links
developed?
18. Has
your
school
ever
declined
an
approach
from
a
church
or
other
faith
group
to
develop
links?
YES/NO
19.
If
YES,
can
you
explain
your
reasons?
78
Churches
and
Christian
Ethos
in
Integrated
Schools
SCHOOL
ETHOS
20. Does
your
school
indicate
in
its
prospectus/mission
statement
that
it
has
a
Christian
ethos?
YES/NO
21. What
is
the
reason
for
this?
22. If
your
school
is
described
as
having
a
Christian
ethos,
how
is
this
reflected
in
practice?
23. Which
one
of
these
words
best
describes
your
school’s
approach
to
religion:
ALL
FAITHS
AND
NONE
CHRISTIAN
ECUMENICAL
HUMANIST
MULTI
FAITH
SECULAR
OTHER
–
please
state
24. Which,
if
any,
religious
events
have
you
had
in
your
school
in
the
past
year
e.g.
harvest,
Easter
celebrations,
carol
services,
mass,
etc.?
79
Churches
and
Christian
Ethos
in
Integrated
Schools
25. Which
of
the
following
take
place
in
your
school?
Please
tick
and
give
details.
a. daily
religious
assemblies
b. daily
prayers
c. weekly
religious
assemblies
d. faith
based
extracurricular
clubs/activities
(please
give
details)
e. other
religious
activities
(please
give
details)
26. What percentage of your school assemblies include a religious dimension (e.g. prayer) 27. Have there been any religious events in your school which have proved contentious? YES/NO 28. If YES, please explain why
29. What is your school’s policy on the display of religious symbols?
30. Have you any other comments you would like to feed into this research?
80
Churches
and
Christian
Ethos
in
Integrated
Schools
Appendix
III:
Interviewees
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36.
Rev
Harold
Agnew,
Omagh
Methodist
Church
Nigel
Arnold,
Principal,
Glengormley
Integrated
Primary
School
Jim
Clarke,
Deputy
Chief
Executive,
CCMS
Stephen
Creber,
Principal,
Brownlow
Integrated
College
Julie
Cooke,
Student,
Drumragh
Integrated
College
Fr
Kevin
Donaghy,
Principal
St
Patrick’s
Grammar
School
Armagh,
Archdiocese
of
Armagh
Grace
Doone,
Teacher,
Mill
Strand
integrated
Primary
School
Rev
Ian
Ellis,
Secretary
to
the
Board
of
Education,
Church
of
Ireland
&
Transferor
Representatives
Council
Grace
Fraser,
Researcher
Nigel
Frith,
Principal,
Drumragh
Integrated
College
Rory
Gardner,
Teacher,
Millennium
Integrated
Primary
School
Paulette
Gallagher,
Integration
Co‐ordinator,
Drumragh
Integrated
College
Rev
Lee
Glenny,
Board
of
Education,
Methodist
Church
in
Ireland
&
Transferor
Representatives
Council
Fr
Michael
Hackett,
Parish
Priest,
Kilbroney
Rev
Sam
Jones,
Church
of
Ireland
Rector,
Rostrevor
Margaret
Kennedy,
ACT
Helen
Killick,
Chaplain,
Lagan
College
Sr
Anne
Kilroy,
Chaplain,
Lagan
College
Cecil
Linehan,
ACT
Maria
Logue,
Student,
Drumragh
Integrated
College
Janice
Marshall.
Principal,
Drumlins
Integrated
Primary
School
Fr
Sean
McCartney,
Parish
of
Drumbo
&
Carryduff
Rev
Colin
McClure,
Convener
of
the
State
Education
Committee,
Presbyterian
Church
in
Ireland
Tracy
McConnell,
Teacher,
Kilbroney
Integrated
Primary
School
Bronagh
McElhone,
Acting
Head
of
RE,
Drumragh
Integrated
College
Terry
McMackin,
NICIE
Denise
Moorehead,
Principal,
Kilbroney
Integrated
Primary
School
Anne
Murray,
Principal,
Oakgrove
Integrated
Primary
School
Pastor
Mark
Patterson,
Carryduff
Baptist
Church
Peter
Rafferty,
Governor,
Kilbroney
Integrated
Primary
School
Phillip
Reid,
Principal,
Mill
Strand
Integrated
Primary
School
Mary
Roulston,
Principal,
Millennium
Integrated
Primary
School
Zoe
Seaton,
Parent
Governor,
Mill
Strand
Integrated
Primary
School
Elaine
Smyth,
Teacher,
Kilbroney
Integrated
Primary
School
Louise
Ward
Hunter,
Department
of
Education
Michael
Wardlow,
Chief
Executive,
NICIE
81
Churches
and
Christian
Ethos
in
Integrated
Schools
Appendix
IV:
Transforming
Schools
Governance
Controlled
integrated
schools
5.—(1)
There
shall
be
14
or
21
voting
members
appointed
to
the
Board
of
Governors
of
a
controlled
integrated
school,
other
than
a
controlled
integrated
school
to
which
sub‐paragraph
(3)
applies,
and,
subject
to
paragraph
6,
of
those
members—
(a)
two‐sevenths
shall
be
elected
by
parents
of
pupils
attending
the
school
from
amongst
the
parents
of
such
pupils;
(b)
two‐sevenths
shall
be
chosen
by
the
board
responsible
for
the
management
of
the
school;
(c)
one‐seventh
shall
be
nominated
by
the
transferors
and
superseded
managers
of
controlled
schools
(other
than
controlled
integrated
schools)
in
the
area
of
the
board
responsible
for
the
management
of
the
school;
(d)
one‐seventh
shall
be
nominated
by
the
nominating
trustees
of
Catholic
maintained
schools
in
the
area
of
the
board
responsible
for
the
management
of
the
school;
(e)
one‐seventh
shall
be
elected
by
assistant
teachers
at
the
school
from
amongst
such
assistant
teachers.
82
Churches
and
Christian
Ethos
in
Integrated
Schools
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